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iilustrent  la  mithode. 


1 

2 

3 

32X 


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5 

6 

CATHOLICITY. 

PKOmTimSffliMFIDBlITr 


AN  iJ>l»EAL  TO 
CANDID   AMEBIOAiSS, 


^   Br  F.X  WENINGER,  D.  J  7 

MISSIONARY  OP  THE  SOOIKTT  OF  JEs'tTS. 


TWENTT-SKTH  EDmON. 


NIW  YORK: 
P.   0»SHEA,   PUBLISHBJI 
3T  BARCLA.Y  STEKBT. 


^CHlDIOECfsTj 

SEMINARIUM  MAJUS 

iillAyiENSli. 


Intmred  aeoording  to  the  Act  of  CongroM.  la  tlio  jroftt 

1861,  by 

yOH»    p.    WALSH, 

fei  tiM  Olerk's  office  of  the  Distriot  Coart  of  the  United 
Stfttet,  fcr  the  Southern  Distriot  of  Ohio. 


tf 


TO  THB 


AM  E  RICAN  PEOPLE 


TB€SB  PAGES 


ABU  RFSPECVFULLY  MDICATBD 
BY  tamtf.  SINCEBB  FBIBND 


THE  AUTHOB. 


w 


%h 


PBEPACB. 


ttorty  years,  during  which  time  I  ha™  la, 
bored  as  a  Catholic  missionary  thr„rt  . 
t^a  United  States.  I  W^^Ja^illatl' 
olace  to  place. giving  Missions,  with  soarcelr 
any  '"terruption,  and  have  repeatedly  traversed 
the  eonntry  .„  every  direction  from  Virginia  to 

Yo.k    o  Minnesota.     I  t„o.v  America,  and 

knowu  far  better  than  my  own  native  country. 
I«  the  conrse  of  my  Missions,  it  has  often 
happened  that  Americans  expressed  a  desire  ,o 
he  r  men  their  own  language.  Whenever  I 
.ddressed  them,  I  was  struck  with  the  profound 
.«enUon  wnh  which  they  honored  Jy  e«el  . 


vi 


PREFACE. 


porary  cHbrta.  I  noticed  on  such  occasional 
and  indeed,  in  all  my  intercourse  with  the 
Dative  inhabitants,  so  many  excellent  qiinlillef 
of  mind  and  heart,  that  I  could  not  but  vittw 
ivith  the  sind^srest  feelings  of  compassion,  bo 
noble  and  intelligent  a  people  seduced  by 
religious  error,  when  it  would  be  so  easy  fof 
them,  by  a  little  candid  inquiry,  to  overcome 
the  prejudices  of  education  and  habit,  and 
diBCOvei;  th  \t  the  Catholic  Church  is  the  only 
means  of  salvation  for  men. 

Americans,  I  do  not  mean  to  flatter  you  ;  but 
I  may  safely  assert  that  there  is  no  nation  upon 
which  the  Catholic  Church  looks  with  more 
tender  solicitude  than  upon  yours  ;  none  mora 
worthy  the  labors  of  priests  and  people  foi 
their  conversion. 

My  vocation  as  a  Missionary  among  the  Ger 
man  and  the  French  population  has  seldom 
allowed  me  to  address  you  from  the  pulpit. 
Urged  on  by  a  deep  feeling  of  duty  to  aid  in 
disabusing  you  of  the  prejudices  of  your  Pro- 
testant education,  I  have  thought  of  fulfilling 
this  important  duty  of  ChrisfJan  and  brothcr]> 


PBEFACE.  .M 

.fetion  O,rough  .he  pre,..  I  hope,  with  the 
ble,.,„g  of  God,  that  my  arg„„>e„.,  if  examined 
d.spa«,onateIy  and  meditated  on  ,vith  eandor 
""11  prove  amply  .uffieient  to  induce  ^,,rf 
candid  man  among  you  to  aclcnowledge  the 
traihofthe  Catholic  Church. 

All  that  h  needed  to  test  a  man',  .incerity, 
^  to  place  before  him  those  first  principle, 
which,  like  the  sun  in  heaven,  are  evident  by 
their  o>vn  light.    For  him  who  closes  his  ey., 
against  such  evidence,  whole  libraries  of  con- 
^oversial  works  would  prove  insufficient:  he 
dehberately  adheres  to  error,  because  he  i. 
unwilling  ,0  make  the  sacrifices  which  c'onver- 
Bion  to  the  Catholic  faith  would  impose  upon 
mm.    The  mists  that  rise  from  sin  exclude  the 
sunbeams  of  the  truth.    I  fear,  indeed,  that  no. 
a  few  are  guilty  of  deliberately  rejecting  th. 
wen-known  t™th.  particularly  among  those  who 
find  It  for  their  worldly  interests  and  conveni- 
ence  to  remain  Protestants. 

It  is  not  for  such  men  these  page,  are 
-tten,  but  for  that  larger  class  who  are  Z 
tostant,  only  because  they  were   bom    and 


•  5! 


■■■p 


mipi 


fiii 


PREPAOa. 


Drought  up  in  Protestantim..;  who  are  sincere, 
willing  to  ©aaaine,  and  determined  to  follow 
their  convictions.     To    this  class    it  is  ray 
•arnost  wiah  that  ali  my  readers  may  belong. 
Throughout  the  whole  of  this  appeal;  I  mean 
to  be  plain  Hpoken ;  this  I  owe  to  the  import- 
ance of  the  subject,  and  to  the  honesty  of  your 
character;  I  am  prompted  to  it  by  my  own 
disposition,  I  am    authorized  in    it    by  your 
example,  and  still  more  so  by  the  plainness  of 
the  Gospel.    The  Gospel  ca3ls  everything  by 
its  own  name,  and  makes  use  of  no  more  cir- 
cumlopution  in  characterizing   a  lie,  than   in 
testifying  to  the  truth.     Disguising  none  of  my 
convictions,  I  will  tell  you  the  truth,  and  even 
unpleasant  truths   expressed  in   the  plainest 
language.     A  physician  is  guilty  of  no  wrong 
in  calling  his  friend's  sickness  by  its  real  name, 
and  prescribing  for  him  the   best    remedies 
whether  palatable  or  not :  should  he  act  other- 
wise, he  is  not  a  true  friend.     I  am  your  friend 
God  knows.     Never  have  I  harbored  or  experi- 
enced any  bitterness  of  feeling  towards  Pro- 
testants   or    Infidels       My    only    sentimen 


FR1VA0&      .  j. 

toward,  you,  I.  that  of  lov.  .„d  compa„,o„ , 
my  only  „i.h.  ,0  extend  to  yon  a  brother', 
hand,  .„d  to  help  to  .ave  you.  Your  .al»«,i„, 
f»  my  only  object  in  offering  y„u  the«,  page, 
and  I  have  no  doubt  that,  before  laying  dow» 
too  book,  you  will  be  fully  convinced  of  it 

My  argument.,  I  hope,  will  be  .olid;  but  ia 
order  to  give  to  the  work  the  character  of  a 
friendly  conver.«tion,  rather  than  of  a  dr» 
polemical  dl.cu..io„,  I  .hall  occasionally  intro- 
duce .ome  incident,  of  my  mi.aionary  life. 
While  .uch  mcident.  will  ,erve  to  illu,trate  mv 
proof,   they  will,  pertap..  al.o  enable  you  to 

ZIT ""' "''  '"•  ^-''«-  •"•  ™™ 

Amerioan,.  read,   reflect,   and  decide  ft 
yonnelve,, 

THE  AUTHOR 


TABLE  OF  CONTEOTS. 


PurAOB „^ **•* 

IVTBOODCTIOir "*** 

' I 

CHAPTEB  L 
T»*  Chabacteb  OF  Pkotestamtism  „      I 

SECTION  I 
CONTROVEKTED  DOGMAS  COxMPABEB. 

rHe  Primitire  Condition  of  Man  and  the  Fall 

Ihe  Bedemption 

The  Church " 

TheMeanaofSalratfon 

Baptism. ^ 

S4 

Confirmation » 

The  Eucharist , 

Penance— Indulgencei , 


xii 


CONTENTS. 


Extreme  Uaction '^** 

Holy  OfJors .. 

datnmonj „ ,,  „ 

ood  Works  

_  89 

Purgatory ^ 

The  Communion  of  Saints i *- 

SECllONIl 

CoHfllQUBNOBS.  • - 

Ulterior  Consequences „  „,^      '" bm 

i 

^     CHAPTER  IL 

Tm  Pmhcipm  of  Pkotbhtaktism Ill 

SECTION  1 

B»1«K0TH  OF  THl  CATHOLIC  PaiKClPM,  WHIOE  IS,  THAT  TN 
T.ACHINO  Of  THK  TB0E  ChUBCH  OF  ChbisT  K  THI  TBUB 

J       Bulb  OF  Faith 

WA 

ANBWBBABIB  ProOF,  FOUMDBD  Of  TBB  HABK  OF  AfOSTOLIO, 
ITT,  THAT  THB  CatHOwcO  ChUBCH  18  THB  TBUB  ChUBOH 

ofChbist ,„ 

„,  **'" igf 

fl«  Otheb  Masks  of  thb  Tbuk  Chubch  of  Chbist  bbloto 

ONLY  TO  THB  GaTHOLIR  ChUBCH j«j 

tTnity.. 

Boiinesi 

* 131 

Umversality 

-  ^    ,         ^  •  139 

Indestruotibmty 


tJONTBNTS. 


xiii 


Conoionv.  P^oo,  ot  ta.  IxrAtLiBitiTT  Of  rn.  Catholio^"' 

ChuBCH,  as  the  TB0K  ChDBCH  of  CHBiSX-HKB  IKFAI^ 
tlBIUTT  IB  THB  RuLB  OF  FaITH 


Ill 


SECTION  IL 

TM  WbAUBSB  ATO  ABSraiMTT  OF  TBI  PBOTaSTAlT*  Rvi.1 

OF  Faith 

5?W  PWTATB  iBTBBPBBTATIOir  OF  THB  BlBEB  HAS  HOW  OF 
MB  RbQUISITBS  of  A  TbITI  RuiB  OF  FaWH 

The  Rule  of  Faith  must  b*- 
Clear 

CoBaplete* 

As  old  as  the  Faith  itself 

Universal ,,^^^ *'* 

Aoceuible  to  every  one,  aad  Final 

Th.  Protkstaht  Rhl.  of  Faith  i^cw  all  tu^mCba^o. 
tbbistics-Thb  Catholic  Rulb  of  Faith  pos3bss«i 


III 

IM 
168 


in 

174 


thbx  all 


OHAPTEB    III. 

PTOtWTAirT  Pbbjtoiow ..„  .... 


irr 


in 


SECTION  1 

Rttioiora  Pbkjpdxobs 

The  Pope *." ""* 

The  Clergy •"................ "^ 

Confession , ^^ 

Indulgences * 

TheBibl 203 


BaiDts< 


►•»  •• «.  <i 


204 


^^^Bl  * 

■P 

■ 

XiV  0ONTENT8. 

^"'y '^m 

C««bac7 21« 

Holy  Mass 22| 

Communion •, -oi 

Uflo  of  the  Lati   Language 22 

Ceremonies^".  , ^  „„ 

Abstinence , ^aj 

Exclusive  Salvation ,,.; 230 

SECTION  IL 

Political  Pbwudiois , ..,.,.  234 

Allegiance  •..x..... , , 244 

The  Inquisition 244 

Despotism 249 

Civilization  ><•• » , 250 

Morality 264 

The  Sabbath 258 

The  Sovereignty  of  the  Pope  and  his  Civil  Government-  267 

Republicanism «-, 

Freedom  of  Discussion * 265 

CHAPTER  IV. 

rKFIMLITt    THE    UwiMATB     CoSSKQtTBNOl    0»    PBOmV- 

^''"SJi 278 

SECTION!" 

IlVIDBUTT    RkFUTSD. -SkvBIC    COMCLTOIVB    ABOrMSHTS 

AOAIKST  IVFIDKLirr o 280 

The  Undeniable  Existence  of  God 280 

The  Undeniable  Immortality  of  the  floul.   2g| 


CONTENTS.  XI 

The  Undsnlable  Necessity  or Religkn ..    "*5 

The  Fndeniabia  Necessity  of  a  Divinely  Revealed  Reli- 

gion 

,^  • 288 

The  Undeniably  Divine  Misiuon  of  Chrlit 39, 

The  Undeniable  Superhuman  Character  of  the  Church 

of  Christ 

•* • 00^ 

The  Undeniable  Axiom  "Where  Peter  is,  there  is  the 

Church" 

806 

SECTION  n 

Objections  Answkbed 

The  Incomprehensibility  of  Mysteries .[  ^^ 

Everlasting  Punishment, 

The  Supposed  Contradiction  of  Revelation  with  Gei>'lo«y  ^^ 
and  History, *' 

***** •*• ifi 

Cowmouzzif 


f. 


INTRODUCTION. 


W  imr  we  examine  into  the  real  chaincter  of 
Prot-stantisui,     taking   into   consideration   itf 
starting  point,  and  its  logical  tendency,  we  are 
forced  to  pass  upon  it  a  judgment,  which  may 
Beem  harsh  and  offensive,  but  which  is  never- 
theless  legitimately  true.     This  judgment  re- 
garus  more  especially  the  psychological  char- 
acteristic  of  Protestantism,  to  which,  perhaps, 
sufficient  attention  has  not  been  hitherto  called. 
It  is  the  startling  fact,  that  Protestantism,  as 
taught  by  the  early  Reformers  and  as  held  in 
substance   to   the   present  day,   has    rejected 
precisely  those  articles  of  the  Catholic  Creed, 
which  are  best  calcolated  to  inspire  consolation 
and  hope,  and  has  set  up,  instead,  just  such 
doctrines  as  must  inevitably  sadden  and  crush 
the  soul,  and  ultimately  lead  to  utter  despair. 
That  characteristic  if  true,  is,  you  will  ac- 
knowledge,  fatal  to  the  claims  of  Protestantism 


2 


INTRODUCTION. 


;; 

^H^^H  ^nf 

* 

lb 

considered  as  a  Divine  Religion.    It  ie  so  evi. 
de.itly  incompatible  with  the  wants  of  the  heart 
and  the  requirements  of  reason,  that  on  the 
upposition  of  Catholicity  and   Protestantism 
bemg  both  of  them  mere  human  inventions,  i| 
would  be  easier  to  explain  how  Protestant, 
could  have  become  Catholics,  than  to  assign  a 
valid  reason  why  Catholics  should  ever  have 
become  Protestants  ;  for  who  would  not  choose 
to  believe  doctrines  tending  to  cheer  and  con- 
sole  rather  than  such  as  are  only  fit  to  crush 
the  heart  and  lead  a  man  to  despair  ?    I  con 
elder  it  ohe  of  the  most  astonishing  facts  in  all 
nistory  that  your  ancestors  rejected  Catholicity 
with  all  Its  consolations,  and  adopted,  instead,  a 
Religion  of  distress  and  despair.     Such  a  choice 
could  never  have  been  the  effect  of  calm  reflec- 
t^on,  but  must  have  been,  as  history  proves  it 
was,  the  result  of  violence  and  blind  passion. 

lo  prove  my  assertion  it  is  not  necessary  to 
demonstrate  the  divinity  of  the  Catholic  Church 
and  her  doctrines ;  I  shall  do  that,  in  a  brief 
•nd  conclusive  manner,  in  a  subsequent  part 
of  the  work,  when  I  come  to  the  <li.cussion  of 
the  principle  of  faith.  JXeither  is  it  necessary 
that  my  Protestant  readers  should  in  all  respects 
agree  with  the  early  Reformers.  To  establish 
the  point  at  issue,  it  is  enough  to  show  that  the 
early  Reformers  held  the  doctrines  of  distress 


INTRODUCTION.  | 

and  despair  which  I  ascribe  to  them,  and  t.iat 
the  doctrines  of  Protestantism  at  the  present 
day  are  still  the  same  in  subsstance  in  mar.y 
cspects,  and  in  principle  the  same  in  every 
»eepect. 

I  do  not  undertake  to  write  a  long  and  tedi- 
ous polemical  discusHion,  nor  a  symbolic  like 
MoBhler's  or  Buchmann's  ;  I  simply  intend  to 
make  a  comparison  between  the  doctrines  of 
Protestants    and   Catholics,   and   to    examine 
them  in  their  nature  and  logical  consequences. 
I  feel   confident  that  at  every  step  in  the 
comparison  you  will  find  a  convincing  proof  of 
my   charges   against   Protestantism  ;  and  the 
Catholic  doctrine  will  appear  to  you  not  only 
consoling,  but  so  much  in  harmony  with  all  the 
wants  of  man,  that  it  could  only  have  proceeded 
from  a  Divine  hand,  bearing  upon  its  face  tho 
evident  seal  of  divme  truth   and   beauty.     I 
have  as  little  doubt  that  you  will  discover,  »,hat 
Protestantism,  by  its  rejection  of  Catholic  doc- 
trine has  disfigured  the  beauty  of  the  Christian 
Creed,  and  robbed  you   of  the  sweetest  and 
holiest  consolations   of  life,  along  with  you? 
only  hope  of  eternal  salvation. 

Having  reviewed  the  principal  points  con 
troverted  between  Catholics  and  Protestants,  I 
■hall  be  justified  in  asking  you  with  astonish 
ment,  How  could  your   forefathers   have   ao 


■«« 


•  nfTRODUOTlOM. 

cepted  BO  extraordinary  a  Religion  ?  and  hon 
can  their  descendants  cling  to  a  religion 
•ystem  80  void  of  hope  and  consolation  ? 

In  the  next  place,  I  will  show  you,  that  thfl 
only  obstacles  to  your  return  to  the  Catholio 
Church,  are  a  lack  of  earnest  examination  into 
the  principle  of  faith,  and  your  adherence  to 
unfounded  anti-Catholic  prejudices. 

Finally,  I  shall  briefly,  yet  unanswerably,  re- 
fute Infidelity,  the  last  logical  consequence  of 
1  rotestantism. 

Accordingly  the  work  is  divided  into  four 
chapters,  treating  successively  of  the  Character 
of  1  rotestantism,  of  the  Principle  of  Protestant- 
ism, of  the  Prejudices  of  Protestants,  andof  tha 
last  logical  consequence  of  Protestantism,  Infl 
delity. 


CHAPTER  I. 

THE  CHARACTER  OF  PRO  PEST. 
AKTISM. 


By  the  character  of  Protestantism  I  under- 
stand  that  peculiar  mark  which  stamps  the 
whole  Protestant  system  as  a  Religion  of  dis- 
tress and  despair.     To  prove  that  such  is  its 
real  character,  I  shall  review  its  doctrines  ai 
compared  with  those  of  the  Catholic  Church. 
In  doing  so,  to  be  as  brief  and  plain  as  possible, 
I  will  follow  a  chronological  order,  and  com- 
pare in. succession  the  Catholic  doctrine  with 
the  opposite  Protestant  view,  on  the  condition 
of  our  First  Parents,  the  Fall,  the  Redemption, 
the  Church,  and  the  Means  of  Salvation  given 
Hi  by  our  Redeemer.    Whatever  I  advance  oo 

5 


Hkn-jMiui^mMOiiMLmlmttM 


0 


THE  CHABACTEfl 


these  topics,  in  regard  to  Protestantism,  I  shall 
support  by  quotations  from  the  writings  and 
approved  Formularies  of  Faith  of  the  early 
Reformers,  or  by  referring  to  public  facts  and 
professions  with  which  every  well-infomicd 
man  is  acqiuuQted 


Of  Pi   XTESTANTISM. 


SECTION  L 


ED  DOGMAS  COMPARED. 


IHE  FIKST  CONDITION,  AND  THE  FALL  OF  MAN. 

In   the  condition  of  our  first  parents,  the 
Cathohc  doctrine  distinguishes,  in  particulp.r 
two  things,  nature  and  grace,  or  the  nature  of 
our  first  parents,  and  their  supernatural  state. 
This  doctrine  is  illustrated  by  the  Fathers  of 
the  Church  from  the  text  of  Genesis,  "  God 
created  man  after  His  own  image  and  likeness  - 
By  the  image  here  spoken  of,  they  understand 
the  reason  and  free-will  of  man ;  and  by  the 
likeness,  his  state  of  union  with  God  by  super- 
natural  grace.     The  Catholic  Church  teaches, 
that  by  their  supernatural  state  of  union  with 
ixod,  our  first  parents  became  children  of  God 
and  heirs  of  heaven.    If  they  remained  obedi- 
ent to  God,  they  were  to  be  erempt  from  death, 
wid  at  the  close  of  their  trial  on  earth,  to  be 


8 


THE  CHARACTER 


admitted  to  the  Beatific  Vision,  a  stale  uf  highei 
Bupernatural  union  with  God  in  heaven.  They 
were  destined  to  see  God  face  to  face,  to  be 
transfigured  in  Him,  entering  into  His  glory 
a!id  His  bliss,  in  beatific  union  with  the  blessed 
epirlts  for  all  eternity.  There  is  not  a  heart  on 
earth  but  must  feel  the  beauty,  the  sublimity, 
tlie  bliss  of  the  condition  of  our  first  pareuta 
as  taught  by  the  Catholic  Church. 

In  the  next  place,  the  Catholic  Church 
teaches,  that  our  first  parents  were  free  to  re- 
main in  their  blessed  condition,  or  to  forfeit  it, 
that  is,  free  to  sin  or  not  to  sin. 

Lastly,  the  Catholic  Church  teaches,  that  by 
the  fall,  man  lost  the  likeness  only  of  God,  that 
is,  his  state  of  supernatural  grace  ;  but  that  the 
image  of  God,  that  is,  his  natural  reason  and 
free-will  were  only  impaired,  not  destroyed. 
Hence,  according  to  the  Catholic  doctrine,  man, 
after  the  fall,  retained  the  ability  to  perforin 
good  actions,  in  the  natural  order,  and  remained 
free  as  he  was  before  the  fall. 

This  doctrine  surely  is  most  consoling,  for 
there  is  a  comfort  even  in  our  losses,  when  we 
feel  that  something  yet  remains,  and  we  can 
look  forward  to  the  time  when,  with  uhat 
remains,  our  losses  may  still  be  repaired. 
Protestantism  refuses  you  thb  comfort     In 


OF  PROTESTANTISM.  9 

Ite  original  teaching  and  logical  tendency,  it 
denies  the  Catholic  doctrine  of  the  first  condi- 
tion of  man,  as  well  as  the  Catholic  doctrine  of 
the  fall      Jt  denies  the  possibility  of  man's  real 
restoration,  and  takes  a  most  distressing  view 
of  hip  condition.     Here  are  my  proofs.     In  re- 
g'Md  to  the  original  condition  of  man,  Luthei-, 
and  Calvin,  and  their  early  adherents  taught] 
that  our  first  parents  were   not  raised  to  a 
aiipernatural  state,  but,  with  all  their  high  gifts, 
were  left  in  a  purely  natural  condition.     With 
regard  to  the  fall,  they  taught  the  doctrine  of 
total  depravity.     According  to  their  doctrine, 
the  image  of  God  was  destroyed  in  man  by  the 
disobedience  of  our  first  parents  ;  man's  free- 
will was  by  it  lost  forever,  and  man  has  re- 
tained only  the  power  of  sinning ;  so  that  no 
good  human  action,  even  in  the  natural  order 
is  possible  in  our  present  state,  and  what  men 
deem  their  virtues,  are  merely  so  many  sins  and 
splendid  abominations  before  God.    Quenstedt, 
a  Lutheran  theologian  of  the  seventeenth  cen- 
tury, collected  the  opinions  of  Luther  on  thie 
flubject  from  the  Reformer's  own  works.     Lu- 
ther's doctrine,  in  his  own  words,  is  as  follows; 
''To   sin   was   man's   nature   after   his   fall."' 
'  Man  himself  is  nothing  but  sin."    "  What 
i  born  of  a  father  and  mother,  is  nothing  but 


in 


10 


THE  CHAB ALTER 


sin."*     It  is  well  known 'that  Luther  wrote  a 
whole  work,  entitled  " De  Servo  Arbitrie"— ''On 
Slave-  Willy''  in  which  he  labors  tc  prcve,  thnt  by 
the  fall,  man  lost  his  free-will,  so  as  to  have 
become   mcapable    of   choosing    deliberately 
between  good  and  evil ;  and  that  whatever  he 
does,  he  does  by  an  irresistible  impulse,  either 
good  or  evil,  according  as  God  or  Satan  over- 
powers  his  will.     The   original   and   elegant 
comparison  he  makes  use  of  to  illustrate  hia 
point,  is  generally  known :  he  compares  the  will 
of  man,  after  the  fall,  to — an  ass.     "  If  God 
rides    him,"    says    Luther,   "  He   drives    him 
whithersoever  lie  vviH,  to  do  good  :  if  the  devil 
rides    him,    he    drives    him    as   he    wishes." 
"  Whatever     happens,    happens     necessarily 
though  to  us  it  may  appear  to  be  done  freely." 
This  assertion  Luther  repeats  again  and  again 
in  the  work  just  quoted.     In  another  work,  he 
Bays,  "  Free-will  does  nothing,  because  there  is 
no  free-will."| 

What  ia  still  more  shocking,  is  that  Lulher 
dews  this  state  of  total  depravity  with  delight 
He  says,  "  Even  if  man  could  have  free-will, 
he  would  not  like  it  for  it  v.^ould  only  disquiet 


lih 


•  Quenstedt,  Theolog.  Didact.  Polem.  part.  II.  Witteo- 
berg,  1669.  Cf.  Bellarm.,  De  Statu  Prcitop  ;  and  Lutlier, 
Mm.  3.  in  Oen. 

t  Luther.  Adv.  Erasm.  Rotterdam. 


OF  PROTESTANTISM 


11 


Him.  But  as  it  is,  I  can  say  and  believe,  , 
commit  evil,  but  God  does  not  punish  me, 
because  I  believe.     So  J  feel  quiet."* 

Thus  Protestantism,  as  taught  by  the  first 
Reformer,  plucks  up  by  the  root  the  highesj 
We3smg  of  our  lives,  our  consciousness  of 
Ireftdom 

Melaiichthon,  the  faithful  interpreter  of  the 
doctrmes  of  Luther  his  master,  calls  the  dogma 
oflree-vvill  '' a  slanderous  doctrine,  which  ha. 
gradually   insinuated   itself  into  Christianity 
and  originated  with  the  heathens."     "Man" 
ae  says,  "  can  of  himself  do  nothing  but  com~ 
mit  Sin,  just  as  fire  burns,  and  the  magnei 
at^-acts  iron      To  assert  the  contrary,  is  to  be 
a  relagian."f 

Calvin  repeats  the  same  doctrine  :  "  Everv- 
thmg  in  man,  after  his  fall,  is  sin.  The  virtues 
of  the  heathens,  such  as  those  of  Socrates. 

^ZT   "'    ^'"'   ""    '"^^    '"'^''''^ 
If  all  this  is  true,  the  fall,  though  we  had  no 
personal  share  m  it,  must  have  changed  us  into 
incarnate  demons..   Such,  at  the  very  outset,  i„ 
Jie  conclusion  to  which  Protestantism  logically 

•  Do  Servo  Arbit.  f.  236. 

t  Melanchth.  Loo.  Theol.,  pp.  l«,  13,. 

I  C»lr.  Inst.  1,  ii  c.  1  et  j». 


r 


12  •  THE  CHARACTER 

■> 

loeds ;  one  which  alone  would  be  sufficient  to 
overwhelm  us  with  distress. 

The  worst  of  it  is,  that  this  doctrine  is  n^i 
peculiar  to  the  chiefs  of  the  Reformation,  but 
iias  passed  into  the  principles  of  Protestantism 
^3  appears  from  the  Formularies  of  Faith  and 
the  symbolical  writings  of  the  early  Protestants. 
They  do  not  all,  in-  express  terms,  go  so  far  aa 
Luther,  Melanchthon,  Calvin,  or  Zwingli,  but 
they  proceed  far  enough  to  imply  the  whole 
doctrine  by  logical  sequence.  The  most  im- 
portant among  the  early  Protestant  symbolical 
writings,  is  the  Formula  of  Concord,  or  '-Solida 
Declaralio''  of  the  year  1577.  That  Formula 
says  expressly,  "  The  likeness  of  God  has  dis- 
appeared in  consequence  of  original  sin,  and 
an  evil  substance  has  penetrated  into  the  spi- 
ritual being  of  man,  whereby  that  being  has 
be.come  most  abominable."*  The  Svyiss,  Bel- 
gian, and  Scottish  Confessions  of  Faith,  contain. 
in  substance,  the  very  same  doctrine. 

[n  opposition  to  this  doctrine  the  Council  of 
Trent  enacted  the  following  canon  :  "  If  any 
one  shall  say,  that  all  the  works  which  are  dona 
before  justification,  in  whatever  manner  they 
may  be  done,  are  really  sins,  or  deserve  the 


•  Solid!.  Declar.  c.  9  and  10.    De  Peccat.  Orig,  \  3  aii4  22. 
II.     De  liib.  Arbit.  |  14.  ' 


?tXi^_ 


OF   PROTESTANTISM. 


18 


e  sufficient  to 


)rig,  3  3  aD4  22. 


hatred  of  God ;  or,  that  the  more  a  man  strives 
to  dispose  himself  for  grace,  the  more  griev 
ously  he  sins ;  let  him  be  anathema."* 

Calvin,  Zvvingli,  and  their  adherents  even  gc 
BO  far  as  to  assert  that  Adam  could  not  help 
falling,  because  God  had  decreed  that  he  should 
fall.f 

Americans,  are  you  ready  to  admit  doctrines 
like  these,  inculcating,  as  they  do,  the  most 
blasphemous  libel  on  the  justice  and  sanctity 
of  God,  and  the  principle  best  calculated  to 
banish  all  consolation  from  the  soul ;  leaving 
man  to  groan  helplessly  under  the  weight  ol  - 
irremediable  wickedness,  and  under  the  irresisti- 
ble  tyranny  of  an  unjust  God  ? 

THE  REDEMPTION-. 

In  misfortune  we  long  for  relief.  When 
*«lief is  given,  we  are  consoled;  when  loss  ia 
changed  into  gain,  and  good  drawn  out  of  evil, 
our  consolation  rises  in  proportion  to  our 
former  sorrow.  This,  if  we  accept  the  Catholic 
doctrine,  is  an  imaje  of  the  nature  and  tli« 
effects  of  the  Redemption. 

*  Cone.  Trid.  Sess.  VI.  can.  VII. 

t  Calvin.  Instit.  I.  i.,  cap.  18,  §  2. ;  1.  iii.,  c,  23,  §  8  and  4 
Beza,  Adv.  Caluui  Genev.  1861.  Zwingliua,  Pe  Provid.  • 
5  and  6. 


:'/ 


14 


THE  CHARACTER 


The  Church  teaches,  that,  to  redeem  us  t-or,. 
original  sin  and  its  consequences,  Christ  the 
Son  of  God  assumed  our  nature  and  died  for 
us  on  the  Cross ;  that,  by  His  merits,  we  are 
really  freed  from  sin,  and  by  the  infusion  of 
Bupernatural  sanctifying  grace  into  our  souls, 
are  again  united    to    God,    and  become  per- 
sonally pleasing  in  His  sigh-t.     You  will  not 
deny,  that  it  is  an  immense  consolatijn  for 
man,  after  having  been  tortured  by  remorse, 
and  weighed  down  by  the  sense  of  unworthi- 
ftess,  to  know  that  he  has  been  really  pardoned, 
that  he  is  once  more  really  free  froa  guilt,  truly 
pure  and  holy  before  His  Maker. 

The  Catholic  Church  further  teaches,  that 
man  co-operates  in  his  justification  by  co- 
operating, with  perfect  freedom,  with  the  grace 
of  God,  which  prompts  and  strengthens  him  to 
do  penance  and  amend  his  life.  To  be  allowed 
to  co-operate  with  the  grace  of  God,  renders 
his  consolation  still  greater,  for  it  makes  him 
conscious  of  a  meritorious  personal  triumph 
over  his  own  passions  and  over  the  power  of 
Satan. 

Indeed,  in  the  Redemption  we  have  gained 
far  more,  infinitely  more,  I  might  almost  say, 
than  we  lost  in  Adam  hence,  the  triumphal 
chant  of  the  Oatholic  Church  in  the  solemn  ser- 


'cc  on  PJ 


Saturday,  "  0  happy  fault,  which 


OF  PROTESTANTISM. 


15 


hd8    deserved   so   great   and    glorious   a  Ile- 
deemer."     For  our  Saviour  has  not  .only  con- 
quered Satan,  and  released  us  from  his  power, 
lie  has  not  only  raised  us  to  a  supernatura* 
Btate  of  grace,  like  that  in  which  Adah^  wai 
constituted  ;  but  He  has,  besides,  enabled  us  to 
practice  higher  virtues  than  Adam  could  have 
practiced  in  the  state  of  unfaJlen  nature,  and 
prepared  for  us  a  proportionately  higher  glory 
in  heaven.     By  the  union  of  the  Divine  with 
the  human  nature  He  has  raised  our  nature 
above  the  angelic  choirs,  and  communicated  to 
us  a  grav.e  far  more  powerful  and  of  much 
higher  dignity  than  was  originally  imparted  to 
our  first  parents.     A  far  higher  field  of  virtue 
ts  opened  before  us  in  the  accomplishment  of 
the  Christian  law,  and  the  keeping  of  the  evan- 
gelical counsels.     According  to   the   Catholic 
doctrine,  the  natural  consequences  of  the  fall, 
concupiscence  and  the  sufferings  of  life,  may  be 
turned  by  us,  if  we  will,  into  occasions  of  new 
and  most  glorious   merits  and   proportionate 
reward  in  eternity,  so  that  our  condition,  after 
the  fill),  may  even,  in  some  respect,  be  envied 
by  the  angels,  vi^ho  could  never,  by  sufferings, 
prove  their  obedience  and  their  love  of  God! 
Thus  the  Catholic  doctrine  allows  us  to  taste 
the  full  sweetness  of  the  Redemption,  to  enjoy 
its  efficacy,  and  have  a  rea^  share  with  oiu 


7/ 


16 


THE   JHARaCTER 


Saviour  in  His  triumphant  res^srection  from 
the  dead  and  complete  victory  c  rer  the  powers 
of  darkness. 

Of  thia  consolation  Protesta.^tism   deprivet 
•ou.    'The   doctrine   of  Luther,   Calvin,   and 
tlieir  adherents,  is,  that  no  sin,  ^^  hether  origina. 
or  personal,  is  ever  remitted  ;  but  is,  at  best, 
only  covered  by  the  merits  of  Chi  ist.*     Accord- 
ing to  their  doctrine,  man,  after  bei^ig  justified 
through   Christ,   remains   in   sin  as  much   as 
before,  with  thi^  only  difference,  tiiat,  afcer  his 
justification,  he  is  not  liable  to  be  punished  fo< 
his  sins.     For  a  man  who  lovea  his  God  it  ia 
hard  to  conceive  a  more  distressing  doctrine  - 
to  such  a  man  the  ofllsnce  is  more  hateful  than 
the  punishment,  and  he  finds  the  thought  intol 
erable,  that  God,  though  unwilling  to  punish 
him,  yet  should  allow  him  to  he  no  better  in 
His  sight  than  a  whitened  sepulchre.     Besides 
it  is  a  genuine  Protestant  doctrine,  that  maa 
has  no  share  whatsoever  in  thus  covering  hii 
eins,  because  he  has  altogether  lost  his  free 
will,  and  is  as  passive  in  the  act  of  his  justi/i 
cation,  to  use  one  of  Luther's  illustrations,   i4 
che  pillar  of  salt  into  which  the  wife  of  Lot  v  ai 
changed.f     After  his  justification,  as  beforf  it, 


*  Luther.  Expos.  Epiet.  ad  GaM.    Solid.  Declar    I 
J6.     Calvin.  Instit.  1.  III.  c.  ii. 
t  Luthor  in  Genes,  cap.  ¥\x. 


i'l 


OF  PROTESTANTISM. 


17 


ism   deprivei 
Calvin,   aac? 
ether  origina4 
ut  is;  at  best, 
it.*     Accorrl- 
ei/ig  justified 
as  much   as 
hat,  afcer  his 
punished  fo< 
his  God  it  ia 
ng  doctrine  . 
hateful  than 
lought  in^ol 
g  to  punish 
10  better  in 
e.     Besides 
le,  that  maq 
covering  hia 
3st  his  fVee 
'  his  justi/i 
trations,   j«j 
J  of  Lot  V  ai 
IS  befoff  it, 

Deolat   I  I,  I 


man  remains  completely  incapable  of  perfoifn- 
ing  any  really  good  work,  or  of  gaining  any 
real  merit  before  God. 

Thus  Protestantism  would  leave  no  true  state 
of  justice  on  earth ;  it  would  banish  the  hea- 
venly consciousness  of  innocence  regained  ;  it 
would  make  us  believe,  if  possible,  that  the 
wounds  inflicted  by  the  fall  are  so  deep,  that 
the  blood  of  the  Redeemer  cannot  heal  them ; 
our  ruin  so  hopeless  that  the  mercy  of  the 
Almighty  cannot  repair  it.  Such  is  the  second 
stage  of  its  distressing  system.  Do  you  think 
it  preferable  to  the  Catholic  view  ? 


THE  CHUECH. 

In  all  our  undertakings,  and  especially  when 

great  interests  are  at  stake,  we  wish  for  secur- 

In  the  pursuit  of  knowledge,  we  long  for 

'^Inti^.     When  some  important  object  is  to 

accained,  we  are  glad  to  find  that  the  way 

to  attain  it,  is  obvious  and  free  from  danger, 

or,  if  uncertain,  that  we  have  some  faithful 

friend  to  guide  us. 

When  there  is  question,  not  merely  of  a 
temporal  object,  but  of  eternal  life,  it  is  of 
infinitely  more  importance  to  us  to  imow  with 
certainty  the  way  that  leadj  to  it,  and  l^at  th© 


18 


THE  CHAKACTEB 


*  i 


way  should  be  secure.    No  questio«3  o«,.  b, 

r.ai;a«l?  "7'"'"°*''"  "•«  ---y  that  lead. 
Re  it io  r,  '^""  '•  ""^  *■"  I  "ot.  i"  the  true 
ft    IT?  :  ""'  "'"''  ""■''""''y  -«-".  or  i. 

eauh  that  can  satisfy  my  ^M  on  these  all" 
important  questions  ?    Protestants  and  Catho 
hcs  agree  that  the  answer  is  to  be  soughTfor 

rises"  'T'tf  "•     '''"  """'^  ^""^^  O"-"- 
aiises     I,  there  any  autAorUi/  on  earth,  that 

•    •=""  '^^"y  '='«'»■•  "P  all  doubts,  and  give  unerring 
cma.„ty  on  these  momentous  questions  ?^ 

The  r»,w   "."   ""'"'"''  '"  ""«   affirmative. 
The  Cathohc  doetrme  is,  th.-.t  Christ  has  in- 

s  .tuted   an   inf,mk  Chureh,  to  whose  gul" 

d,ansh.p  He  has  intrusted  His  doctrines  and 

the  means  of  salvation,  and  which  He  eatab 

hshed  forever.    That  Church  is  the  Ca    otc 

Word  of  God  \  ''f  """^  ^■''^^'"-  "'  'he 
le  t„  h        V      '"'''  ""'''"  <"•  ""'Written. 
I      i^;"-.-  -hfver  Christ  has  taught  her 
«    H.S    mfalhble    representative,    she    min- 
aters  to  men  all  the  means  of  salvation  which 
He  has  given  her.      The   Catholic  doctrine 
furlhermore  asserts,  that  the  mission  of  the 
Cathohe  Chureh,  as  the  infallible  teacher  tad 
"nernng  gu.de  of  men.  will  remain  unaltered 


OP  PROTESTAOTISM. 


19 


l»  i\e  end  of  time.  Throu^'h  her  Christ  uriitei 
th<j  earth  to  heaven;  and  that  union,  like 
her  njisdion,  will  lant  aa  long  as  the  world. 
'  lit  I  old,  I  am  vviih  you  all  days,  even  to  th« 
consuHimation  of  ilie  world."* 

In  the  Church  we  have  a  guide  to  whom  we 
can  intrnwt  our  salvation  with  the  same  security 
as  to  Christ  Himself.     "  He  that  heareth  you 
heareth  me."t     -  And  I  say  to  thee.  That  thou' 
art  Peter,  and  upon  this  rock  I  will  build  my 
church,  and  the  gates  of  hell  .hall  not  prevail 
ag;ainst  it.     And  I  will  give  to  thee  the  keys  of 
the  kingdom  of  heaven ;  and  whatsoever  thou 
Shalt  bind  on  earth,  it  shall  be  hound  also  in 
heaven  :  and  whatsoever  thou  shalt  loose  on 
earth,   it   shall    be   loosed   also  in  heaven."t 
Trusting   to  the  guidance  of  the    Catho'lic 
Church,   the   lowest   and   the    most   ignorant 
among  the  faithful,  is  as  secure  of  his  faith   aa 
certam  of  the  way  of  salvation,  as  the  highest 
and  the  most  learned.  Through  his  own  special 
pastor,  placed  over  him  by  his  bishop,  every 
Catholic  IS  in  communion  with  his  bishop,  and 
through  the  bishop,  in  communion   with  th« 
legitimate   successor  of  St.  Peter,   on  ^whom 

•  Matt.,  xwiii.  20. 

t  Luke,  X.  16. 

t  Matt.,  xv<    18, 19.  • 


i 


20 


THE   OHARAOTER 


I 


Ch™t  Ui,„8olf  conferred  tl,e  earo  and  midancc 

Z,?-   .,        ^  ''*™  l'™^'"'  fof  tbee,  that  thv 

conii.m  thy  brothem.»t    United  to  the  »„^ 
oeB^or  of  St.  Peter,  every  one  of  VlZ 

' ,     '   ,"^^  "'  *'^™  "  '■'5^  Ohuroh."    ' 

Ibe  whole  history  of  the  Catholic  Church 

co„fir,„3  the  Catholic  in  his  faith,  and  in  the 

con.olat,on  that  he  ia  u„„.i,takabi;  i„  th   Ja! 

of  .alvatmn.     We  look  back  through  eTlZl 

our  laith.     At  the  very  birth  of  the  Catholic 
Church,  and  in  the  first  three  centuries  of  be 
essence,    we    have     seventeen    .nill  o^s    „' 
martyrs,  our  elder  brethren  in  the  r.h    »n 

«cahn,  with  their  blood  the  very /ate'cU 
fmth  that  we  profess  to-day.     The  testimony  of 
the  firs    three  centuries  is  continued  throLh 

Catimr  ^"  ''="^^'  «>«  divinity  of   r,' 
of  t  u      '"?  '"'^  ,';^^"  '-""^d  by  th'e  blo^ 

Chur"      In  r^'  '"  f'"'--"  "■  "-  Catholic 
Wiurch.     In  our  own  days,  the  plains  and  cif i,., 

of  Cotea,  Chma,  Tonquin,  Cochin-China,  Syna! 

•  John,  xxi.  15, 17. 
t  Luke,  xxii,  3a, 


OP  PROTEBTANIWM. 


31 


reddened  with  the  blood  of  martys,  have  re- 
ncwed  to  the  world  the  teatimony  given  to  all 
past  generatlona. 

We  loolt  bacic   through   eighteen   hundred 
years  of  triumph.     The  Catholic  Church  ha. 
not  only  survived  all  persecutions ;  she  has 
lound  powerful  and  bitter  enemies  i„  her  own 
bosom,  and  has  survived  them  all.    Heresy 
eagued  with  the  power  of  kings  and  empero™! 
has  not  ceased  to  wage  against  her  a  more  deadly 
war  than  even  the  early  persecutors.  TheCatho- 
he  Church  still  stands,  where  she  was  placed  by 
the  Hand  of  the  Aln.ighty,  calm  upon  the  roch 
of  ages,  upheld  by  the  promises  of  eternity,  the 
waves  ever  raging  madly  against  her,  and  for- 
ever breaking  at  her  .eet.     Everything  has 
changed  around  her;  her  faith  and  her  spfritua 
power  remain  unchanged. 

The  testimony  of  hosts  of  martyrs,  extending 
through  al/  ages,  the  perpetuity  of  the  Catho  i! 
Church  .„  .,p,te  of  all  attacks,  would  be  amply 

even  had  he  no  other  proof;  but  another  hos 
of  w.  nesses,  the  Saints  of  the  Catholic  Church, 
a  countless   number  of  Catholics,  men   and 
"omen  distinguished  and   admired  for  the"' 

that  h.,  fawh  is  Divine.    The  annals  of^^ 


22 


THE   CHARACTER 


CathcJic  Church,  and  the  annals  of  the  world 
have  recorded  the  long  roll  of  her  apostolic  men 
whose  voice  has  carried  the  glad  tidings  of  sal 
Vation  to  every  nation  on  the  globe.  Upon 
every  page  of  the  history  of  the  Church  and  oi 
the  \»orld  for  eighteen  centuries,  the  Catholio 
finds  recorded  the  names  of  men  and  women, 
illustrious  for  their  beneficence,  and  whose 
unobtrusive  greatness  of  virtue  has  attracted 
the  veneration  of  the  world.  Along  the  whole 
line  of  by-gone  Christian  ages,  the  Catholic 
meets  with  a  genealogy  of  men,  doctors,  bishops, 
popes,  eminent  for  talent,  genius,  power,  virtue, 
holiness,  such  as  no  other  society  can  exhibit. 
Rome,  in  particular,  from  St.  Peter  down  to 
Pius  IX.,  has  been  illustrated  by  a  succession 
of  pontiffs,  whose  virtues,  zeal,  and  heroism, 
Bhine  through  her  history  like  the  stars  in  the 
firmament,  and  mark  her  triumphal  progress 
through  her  exile  in  time  to  her  home  in 
eternity. 

To  sum  up,  as  a  Catholic  I  am  infallibly 
certain  that  my  faith  is  true,  because  the 
Catholic  Church  is  infallible;  I  am  infallibly 
certain  that  I  am  in  the  way  of  salvation, 
because  the  Catholic  Church  that  guides  me. 
cannot  err.  My  faith  is  confirmed  by  the  tes- 
timony of  millions  of  martyrs  ;  the  guidance  in 
vvhicli  1  trust  has  Jef]  millions  of  the  most  illus 


[s  of  the  world 
'apostolic  men 
1  tidings  of  sal 

globe.  Upon 
Church  and  oi 
3,  the  Catholio 
sn  and  women, 
e,  and  whode 
!  has  attracted 
iong  the  whole 
I,  the  Cathohc 
octors,  bishops,  ' 
,  power,  virtue, 
y  can  exhibit. 
*eter  down  to 
y  a  succession 

and  heroism, 
e  stars  in  the 
iphal  progress 

her  home  in 

am  infallibly 

because    the 

am  infallibly 

of  salvation, 

at  guides  me. 

ed  by  the  tes- 

le  guidance  in 

m /-*  ■►•*-» #^«4>  •iii«^ 


OF  PKOlKSTANTlSM.  23 

Wous  0,'  our  race  to  heaven.  They  all  follcved 
the  .ame  path  of  faith  which  I  follow,  and 
walkmg  ,„  their  footstep.,  I  can  not  doubt  that 

10  heaven.     Th,3  ,a  my  consolation,  great  in 

IZZ    '-  ''^  ^'""^'  ""•'•-'^  ^'-^  - 

Of  thi3  consolation  Protestantism  utterly 
deprives  you.  In  your  Protestant  view  the 
Ohurchisony  anaffoTeo-it„„f,„  '      * 

memhpr.      P  ,f°^'''*'"''"'any  separate 

members.     Every  Protestant   explicitly  holds 
hat   here  .a.,no  infaUible  Church  :  he  regards' 
the  claim  of  infallibility  in  matters  of  faith  as 
an  msul.  to  God,  accuses  the  first  Chu^  h  o 
aposta,^  and  brands  her  with   the  namt  ol 

mtdlhble  ecolcsiastieal  authority.     The  ft  nda 
menta  doctrine  of  Protestantisfn  is,  thaV  Got 

ir s  it  rr  "'^"'''  "'^  «*'-  -^" 

maKe  out  of  it  a  faith,  each  for  himself  in  the 

This  ,s  a  distressing  doctrine,  for  it  makes  it 
absolutely  .mpossiblc  to  arrive  ^t  any  cZatntv 
in  matters  of  faith  A«  Tc^^ii  i  ^  ^*^^iainty 
«fro...o„^„    -  •     ^«^^^ha^i«how  more  fully 

~~^  ^"^  ^^'"^"^  even  prove  that  th« 


ir 


24 


THE  CHAKACTER 


Hible  ia  the  Bible,  or  is  an  inspired  book,  uriijst 
you  abandon  your  Rule  of  Faith,  and  appeal  to 
the  authority  of  the  Catholic  Church.     Unlea 
you  assume  the  infallibility  of  the  Church,  who 
has  given  you  the  Bible,  and  defined  that  it  i 
the  word  of  God,  I  confidently  challenge  you  to 
produce  a  single  proof  of  the  inspiration  of  the 
whole  Bible,  such  as  will  satisfy  even  your  own 
mind.     In  the  whole  Scripture,  you  cannot  show 
a  single  passage,  in  which  it  is  revealed  that  the 
whole  Bible  is  inspired ;  and,  while  you  admiK 
the  Bible  alone  as  your  Rule  of  Faith,  ajift 
reject  Tradition  and  the  authority  of  the  Catho- 
lic Church,  you  will  look  in  vain  elsewhere  for 
your  proof.     But  even  granting,  for  the  sake 
of  argument,  that  you  have  proved  the  inspira- 
tion of  the  whole  Bible  to  the  satisfaction  of 
intelligent  men,  whence  do  you  derive  any  in- 
fallible certainty  that  you  understand  it,  and 
that  you  do  not  err  essentially  in  the  faith 
which  you  extract  from  it  ? 

Here  lies  the  great  difference  between  the 
consoling  security  of  the  Catholic,  and  the  dis- 
tressing insecurity  of  the  Protestant.  The 
Catholic  relies  on  the  infallibility  of  the  Church, 
and  hence  is  infallibly  sure  that  his  faith  is 
Divine.  The  Protestant,  as  such,  having 
nothing  beyond  his  private  interpretation  to 
'ely  on,  cannot  attain  to  any  thing  higher  than 


OF  PROTJ-STANTJSM. 


25 


a  mere  private  opinion  very  liable  to   error 
llie  Catholic  rests  on  the  infallible  promise  of 
Christ,  that  "  the  gates  of  hell  shall  not  prevail 
against  the  Church."     The  Protestant  has  to 
meet  and  cannot  get  rid  of  the  fearful  denun- 
ciation  of  Christ,   "  If  he  will   not   hear  the 
Church,  let  him  be  to  thee  as  the  heathen,  and 
the  publican."*     The  Catholic  sails  securely  in 
the  imperi  hable  bark  of  Peter.     The  Protestant 
clmgs  to  a  wretched  plank,  thrown  out  upon  a 
raging  sea  :  perhaps  he  may  be  saved  by  it  • 
this   IS  the   utmost   limit  of   his   hope.      The 
Catholic  Church   can    confidently  say  to   her 
children,  "  Trust  to  my  guidance,  I  am  of  God 
Let  your  lives  correspond  to  your  faith,  and 
you  will  be  saved."     Protestantism,  throwing 
mto  the  hands  of  its  adherents  a  venerable  book 
dishonored  by  a  thousand  conflicting  interpre- 
tations,  says  to  them,  "  Read  for  yourselves, 
and  discover  the  truth,  if  you  can  ;  make  out 
your  own  faith,  and  hold  fast  to  it,  if  you  are 
able;  perhaps   it   will   save   you."      Can   the 
human  heart  be  placed  in  a  more  distressing 
condition  ?     At  best,  you  can    only  say,   -  T^ 
may  be  that  I  have  succeeded  in  discovering 
the  truth  ;  but  it  may  als.  be  that  I  have  filled 

•  John,  xxri  »V, 


S  f 


I 


THE  CHARACTER 


/  i!! 


illl'i 


and,  if  so,  what  is  to  become  of  my  soul  in 

Some    fanatic    Protestant    religionists,    to 
escape  the  uncertainty  inevitdbly  attending  all 
ipnrcly  human  opinions,  have  set  up  the  doc^ 
trim;   of   Private    Inspiration;  they   affect    to 
believe  in   an   inward  teaching  of  the    Holy 
Spirit,  and  would  fain   persuade   themselves 
that  this  imaginary  guidance  is  as  safe  as  the 
infallible  authority  of  a  Divinely  commissioned 
(Jhurch.       This     pretended    inspiration    they 
themselves  ultimately  resolve  into  mere  feri- 
mg,  which,  of  all  sources  of  error,  is  the  most 
open  to  alarming  illusions.     Indeed,  it  is  hard 
to  conceive  how  any  man  of  common  Intel- 
bi^ence  can  be  so  rash,  as  to  build  his  faith,  and 
his  hope  cf  heaven  on  so  delu.ive  a  foundation. 
All  the  world  knows  to  what  extravagance  some 
Irotestant   secta,    especially   the    Methodist,* 

*  I  here  wish  to  direct  your  attention  a^^nin  to  what  J 
have  already  remarW   in   the  Praface.     I   only   consu 
errors  in  .locLrine,  not  .e^sons.     It  is  my  firm  convictio. 
that  ,„  the  ranks  of  the  Methodists,  especially  American 
Motaod.sts,  there  are,  as  w.l]  at  .n  other  sects/large  nam! 
.  bers   .f  honest  and   very  res.nentablo  persons.     TJiey  only 
indulge  .n  excUcn,ents  like  tlm.e  referred  to  in  tho  text 
becaius  they  feel  an  immense  w^nt  of  some  signs  of  cer- 
ta.nty  about  their  salvation  ;  and  bo-n^  uninstrucLed  in  the 
Cathchc  doctrine,  they  give  v/ay  to  s.ioh  delusions.     If   ia 
kh«  course, i  th.  discussion,  I  mentma  tU  Methodists  more 


OF  PBOIBSTANTISM. 


27 

.!.»«  Ihemselves  to  be  carried,  in  consequence 
of  th,  pnncple  of  Private  Inspiration      Ti,e 
«..te„.nt,  on  so,„e    occasions,    amounts    to 
^al  rel,s.-,ous  intoxication.      I  hope    the   ex- 
presMon  vv.lj  not  offend  any  one.    'l  appeal  'o 
he  ,n,pres3io„  which  must  occasional^^  ht, 
»een  made  on   every  one  of  my  readers    on 
passmg  by  a  Methodist,  camp   meedn!;,  a 
hearm,  ,.   discordant  singi:,,  the     o^ii:',: 

and  contortions,  in  „hich  those"  it  ,1  eTr2 
giomsts    indulge.     Every  sober-minded   ^ 

have  br  '  "'  "'•"'  '"^^"•^-f"'  "hiWtions 
ence  Th"  "T-  '''  "'"  "'  ^  ^"'"^  '"A- 
fanaiici  '"""'    '"'"'^'^'i""   vanishes. 

re  tan  «ul  fi-csh  v,g„r  upon  (he  poor  victim  of 
delusion;  h,s  faith,  that  delighted  him  ye^- 
day^appears  to  him  uncertain,  and  raci  ,,. 

sects  that  have  been  disputing,  for  tinee  cen- 
turies, about  the  meaning  of  the  Bible,  and 

it^Sl'T;"'?  ^'°*«='"""'  "  "  -'  »-»-e  I  have, 
ta.  nenily  feel,,,,  toward,  tl,,.,,,,  but  beomiw  the,  avlZt  ' 


11 


i 
f  1 


ff! 


; 


I 


28 


THE  CHARACTER 


'  III 


f     I 


have  pretty  nearly  exhausted  all  Imaginabk 
extravagances  and  all  possible  contradictions. 
Such  is  the  result  at  which  you  have  anive'l. 
Vou  have  set  -       ;^  principle  of  Private  Intei^ 
pretation  as  you       .^  Rule  of  Faith.    The  legi. 
timate  consequence  has  been  your  conflicting 
sects,  and  as  many  conflicting  opinions  as  there 
are  independent  minds  in  Protestantism.     The 
aspect  of  so  much  discord,  so  much  confusion, 
so  much  uncertainty,  can  surely  present   no 
comfort  to  the  human  soul,  born  for  the  truth, 
and   invincibly   desirous   of   possessing   it   in 
security.     It  is  clear  that, a  religious  system 
which  unavoidably^eads  to  such'results,  neces- 
earily  engendering  in  its  own  bosom  an  endless 
multiplicity  of  contradictory  systems,  cannot 
have  come  from  God,  and,  therefore,  cannot  be 
true.     God  is  Truth :  the  Spirit  of  Truth  can- 
not reveal  contradictions.     Truth,  like  God,  ia 
one  and  unchangeable  •  a  faith,  therefore,  that 
comes  from  God,  must    -e  one,  like  Him,  and 
cannot  change.     Your  faith  has  changed,  and 
is  ever  changing.    It  cannot,  therefore,  be  true, 
Luther  himself  shuddered  at  the  sight  of  the 
.  vast  variety  of  inconsistent   tenets    that  had 
sprung  out  of  his  principle,  even  in  hig  own 
day,  and,  at  times,  could  not  help  confessing 
,  that  he  saw  in  them  an  evident  mark  of  e'rror 


OP  PROTESTANTISM. 


29 


luid  falsehood.  To-day  the  state  of  thinga  ie 
»vorse  than  ever.  Where,  at  the  present  time, 
IS  the  Protestantism  of  Luther  and  the  early 
Reformers  ?  I  question  whether  a  single*  Pro- 
testant  can  now  be  found,  who  holds  the  sama 
doctrines  with  them  in  all  respects.  Protest- 
antism bears  upon  its  face,  more  clearly  marked 
than  ever,  the  unmistakable  seal  of  error. 

Here,  then,  my  Protestant  friends,  you  have, 
on  one  side,  the  sublime  attitude  of  the  Catho- 
hc  Church,  claiming  to  be  Divinely  commis, 
sioned  and  Divinely  guided,  her  faith  infallible 
and  unchangeable,  her  chief  on  earth  repre- 
Bentmg  her  unity  and  maintaining  it ;  a  Church, 
who«e  unerring  guidance  gives  absolute  security 
in  the  way  of  salvation.     On  the  other  side, 
you  have  the  fluctuating  conduct  of  your  sects,' 
endless  changes  of  opinion  which  no  logic  can 
reconcile,  interminable  disputes,  confessions  of 
laith  framed  to-day,  and  obsolete  to-morrow 
teachers  opposed  to  teachers,  leaders  without 
authojity  or  influence,  except  that  founded  on 
momentary  fashion  or  caprice ;  and  hence  no 
possible  security  in  the  way  of  salvation. 

With  or  without  the  Bible,  learned  or  un- 
earned, the  Catholic  is  secure.     Protestantism 
eaves  the  ignorant  without  re«ource,  and  the 
learned  without  ceitainty  ;  the  ignorant  cannot 


''I 


Mil 


KO 


THE  CHARACTER 


,' 


I  ill 


avail  themselves  of  the   principJe  of  iLrivate 
interpretation,  and  the  learned  aval  themselves 
of  it  in  vani.     To  pretend  to  give  even  a  toler« 
able  interpretation  of  the  Bible,  learning   if 
required:  the  higheat  learning,  left  to  its  owr 
private    interpretations,    has    not    succeeded, 
never  can  succeed,  in  framing  a  reliable  system 
of  faith,  whilst  the  claim  of  Private  Inspiratioh 
Bet  forth  by  some  of  th-;  Protestant  sects,  is  but 
a  vain  and  desperate  -eflbrt  to  possess  Infalli 
Dility  by  infatuation  rather  than  by  authority. 
The  contrast  between  Catholicity  and  Pro- 
testantism, in  regard  to  the  teaching  authority 
needs  no  further  comment.     In  point  of  com- 
pany. Protestantism  is  equally  unsatisfactory. 
The  Catholic  treads  in  the  footsteps  of  milliona 
of  men  illustrious  for  virtue,  of  whose  salvation 
there  can  be  no  doubt.     Can  you  point  to  a 
parallel  series  of  Protestant  martyrs,  confessors, 
doctors,  fathers,  virgins,  benefactors  of  man- 
kind,   all   unquestionably  eminent   for  heroio 
Christian  vijtue,  and  of  whose  salvation  you 
can  entertain  no  doubt  ?     If  you  can,  please  let 
ns  have  a  list  of  their  names.     Even  if  you 
claimed  any  Protestant  saints,  would  you  be  able 
to  show  that  they  held  the  very  same  faith  with 
you  ?    This  you  have  no  means  of  determining 
for  there  is  neither  a  common  Protestajit  infaJ 


OF  PROTESTANTISSI. 


td 


lihJe  authority  to  which  all  submit,  nor  a  com 

con  o  m,      The   CathoJic  is   sure   that  every 
Catholic   samt    beiieved   as   h^   .ln«  ,  ^ 

norp  non  1^      u  ^   "°®'^'   ncithej 

nore  nor  less,  because  every  Cafhrl...  k.- 
•rhflt  tha  n\       1  .        ^  v^amoHc  bciievea 

What  the  Church  teaches  as  of  faith    neifho. 
more  nor  less      Vn,,  .  .  '  "^""^r 

^ne  of  v.  ^""°^  ^'"^^  «^  a  single 

^ne  of  your  great  men,  whether  he  held  th« 
same  faith  with  you  or  not  ^ 

Luther  evidently  made  .a  dangerous  experi- 
ment,  to  say  the  least,  when  he  left  the  hi!h 
'^ay  by  which  ■millions    for  fir.«  ^ 

undo,  .he  i„fa„ib,e  ^In  e  of Th/ ctfh 
had  gone  to  heaven,  and  cho.e  to  g.ope  I  « 

Ltr;;toTre„ttsror^;f- 

•.as„„„„.adetheexpeH.„ent'n.::::/Jr 


/I. 


testaut  infaJ 


THE  MEAWS  OF  SALVATTX. 

When  a  great  object  is  to  be  aft»,-„„  i   v  • 
not  enough  to  know  ho.v  ,o  attaint         '      " 
aUo  have  the  means.     ulol^ZlnJur'' 

!«te.raoeofGodX„:r„:;"-;r'^-'^«'' 


i-^ll 


32 


THE   CHARACTER 


In  the  Catholic  Church  every  want  U  oii 
ioul  is  amply  provided  for.  The  C.Mhb'ao  aoc- 
.^rine  on  this  subject  is,  that  for  every  rroneral 
A  ant,  Christ  has  instituted  in  Hia  Church  a 
pariijular  means  of  grace.  Thcie  rjeans  are 
the  Sacraments.  Of  the  consoltJions  to  be 
derived  from  them  none  but  a  practical  Catho- 
lic can  form  any  adequate  idea. 

It  is  the  doctrine  of  the  CathoUc  Church,  that 
Christ   instituted    seven    Sacra?iients,  each  ol 
them  corresponding  to  a  great  general  neces- 
sity, and  all  of  them  together  answering  all  the 
spiritual   wants  of  the    soul.      As   the  super- 
natural life  bears  an  analogy  to  the  natural,  so 
the  means  of  grace  have  au  analogy  to  natural 
necessities.     In  the  natural  order,  man  is  born, 
has  need  of  strength  and  nourishment,  and  of 
medicine   in   sickness;    in    the    supernatural 
order,    he    is    spiritually    born    by    Baptism, 
strengthened   by    Confirmation,   nourished  by 
the  Holy  Eucharist,  restored  to  spiritual  health 
by  the  sacrament  of  Penance.    Besides,  as  there 
ore  two  principal  conditions  of  Christian  life, 
each  with  peculiar  and  important  duties,  and 
consequently  with  grave  and  peculiar  wants 
the  Clerical  state  and  that  of  Wedlock,  there 
are  two  other  sacraments,   Holy  Orciers  and 
Matrimony,  the  latter  sanctifying  marriage  and 
eiving  grace  to  fulfil  its  duties,  the  former  con- 


OF  PROTESTANTISM. 


33 


ferrinff  Ecclesiastical  power  with  grace  to  use 
it  worthily.     Lantiy,   for   the   hour   of  death 
when  man  stands  in  greater  need  than  ever  of 
spiritual  strength  and  consolation,  and  his  fate 
fir>r  eternity  is  to  be  decided  by  his  last  actions, 
Christ,    according    to    the    Catholic    doctrine 
instituted  the  Sacrament  of  Extreme  Unction. 
Of  these  seven  sources  of  grace.  Protestant- 
ism has  kept  only  two,  or  rather  none.     Pro- 
Jestants,  indeed,  generally  hold  Baptism  to  be 
a  Sacrament,  though  many  among  them  look 
jpon  it  as  a  mere  rite  conferring  no  grace. 
But  whether  you  admit  it  as  a  Sacrament  or 
not,  the  Sacrament  of  Baptism  does  not  pro- 
perly belong  to  Protestantism,  for,  as  I  shall 
show  a  little  further  on,  there  is  only  one  true 
Church,  viz.,  the  Catholic  Church,  the  gate  of 
which  is  Baptism,  and  so  every  one  truly  bap- 
tized, becomes  a  member,  not  of  a  Protestant 
sect,  but  of  the  Catholic  Church.     With  regard 
to   the  Holy  Eucharist,  Protestants   have  re- 
tained it   only  in   name,   for   rejecting   Holy 
Orders,  they  have  no  true  Bishops,  and  there- 
fore no  true  Priests,  clothed  with  the  power  of 
changing  bread  and  wine  into  the  Body  and 
Blood  of  Christ. 

But  allowing,  for  the  sake  of  argument,  that 
you  have  the  Sacraments  of  Baptism  and  the 
Holy  i^ucharist,  in  substance  as  well  as  in 
6 


it, 


!ii 


''M 


i 


^1h 


I 


84 


THE  CHARACTER 


name,  stil.  it  remains  true,  that  the  Protestant 
doctrine  deprives  you  of  the  consolations  of 
these  and  all  the  other  Sacraments  of  the 
Oatholio  Oiiurch.  This  I  will  ehow  at  b'^omi 
length. 


1 

M 

a! 

uM  r 

h 

1 

* 

,  { 

THE    SACRAMENTS 

I.    BAPTISM. 

The  Catholic  Church  teaches  ^hat  Baotinm 
realiy  remits  sin,  and  'v ashes  away  every  stain 
of  sin ;  tliat  man,  "  bom  again  of  water  and 
the  Hol>  Ghost,"  is  raised  by  it  to  a  state  of 
»  Bupernatural   grac.^,   and   entera  the  glorious 
condition  of  the  children  of  God,  becoming  in  a 
peculiar    mannex-    entitled    to    call    God    his 
Father,  and  vested,  as  the  heir  and  brother  of 
Christ,  with  a  right  to  heaven.     At  the  moment 
of  Baptism,  he  is  associated  with  the  angels,  at 
a  future  citizen  of  heaven.     By  the  sanctifica- 
tion  of  baptismal  grace,  h^e  is  rendered  capable 
of  meriting  before  God,  of  increasing  his  merits 
daily  and  hourly  throughout  the  whole  course 
of  his  life,  and  by  the  mcrease  of  his  merits, 
heightening  the  crown  won   for  him   by  the 
blood  of  his  Redeemer.    Thia  very  consoling 


OP   PROTESTANTISM.  ^b 

doctrine  m„,t.  I  think,  come  home  .0  c™,^ 

Of  tbi.  Protestantism  deprives  you,  for  1. 
acknowledges  no  real  remission  of  sin  by  Hap. 
torn  but  at  best  only  a  covering  of  „i„  L  the 
«.  m,  of  Christ,  and  rejects  personal  me  u! 
wUh  every  thmg  else  that  follow,  from  the 
Cathohc  doctrme.  Many  sects  look  on  Baptise 
as  a  mere  ceremony,  conferring  no  grace,  Lht 

or  effect  whatsoever.     Hence  it  =.  „„  j  ^ 

*k«*  ,.  iicnce.  It  .s  no  wonder 

that  many  Protestants  have  come  t»  regard 
Bapusm  with  complete  indifference.  .tTno 
wonder  that  there  are  large  number,  in  Pr" 

feed  L'r*""  ?"  '"  ■""  --  '^  "«  bap- 
tized at  all,  or  who  are  baptized  lal^  ir  life 

h        It '",  *•"  '"'"""i^t^ation,  or  upwor.hUv 
theTt^"  'tuf''  -essary  disposition  on' 

Ame^icrMimo'nVVrnttli^^*-'- 

eamng  themselves  Christrs.i:;memZr^ 
ine   various   Protesfant   a^^.^    •       .         '^''  "« 

-ever  been  batted   "k    ::»"-"'    h"" 
«n  ihe  desolation  of  heathtll  "  "'''""' 


IT 


^1' 
If. 


4 


il 


IT.    CONFIRMATION. 

A  true  Christian  wishes  to  lead  a  life  worthy 


THE  CHARACTER 

ofhis  faith;  and  earneatly  desires  the  strength 
necessary  to  do  to. 

The  Catholic  Church  teaches  that  the  Sacra- 
ment  of   Confirmation    confers   the   strength 
ivhich  he  needs.     Whoever  receives  that  sacra- 
ment worthily  becomes  a  living  temple  of  the 
Holy  Ghost,  a  well-armed  champion  in  the  cause 
of  Christ.    If  he  remains  faithful  in  co-operating 
with  the  grace  which  he  has  received,  the  Holy 
Ghost  will  continue  to  dwell  in  him,  «  the  Spirit 
of  wisdom  and  of  understanding,  the  Spirit  of 
counsel  and  of  fortitude,  the  Spirit  of  know- 
ledge and  of  godliness,  and  the  Spirit  of  the 
fear  of  the  Lord." 

Of  this  consolation  Protestantism  deprives 
you,  for  it  rejects  the  Sacrament  of  Confirma- 
tion, and,  instead  of  it,  tells  you  to  renew  your 
promise  to  live  like  a  Christian,  without  giving 
you  any  new  strength  to  do  so,  and  even  whilst 
denying  that  you  can  do  so  at  all.    The  last  part 
<ftf  this  assertion  I  have  proved  above,  and  shall 
more  fully  prove  in  the  sequel.     Why,  indeed 
should  man  be  strengthened  by  Divine  grace 
%  as  genuine  Protestantism  teaches,  he  has  no 
fi^e-wil!  and  cannot  merit  before  God? 


OF  PKOTESTANTISM. 


37 


III.    THE  HOLY  EUCHARIST. 

A  true  Christian  loves  hia  Redeemer.     Likf 
St.  Augustine,  he  wishes  to  have  Jived  in  the 
time   of  Christ,   to   have   been   permitted    tc 
see   Hun     accompany  Him,   live    near   Him 
Christ  Himself  said,  «  Blessed  are  ybur  eyes 
because  they  see,  and  your  ears,  because  they 
hear^ ;     Who  would  not  wish  to  have  been  one 
of  His    chosen    disciples,   or  •  to   have    been 
allowed,  like  Mary,  to  live  under  the  same  roof 
mth  the  incarnate  Son  of  God  for  thirty  years? 
Whoever  loves  Jesus  as  his  Redeemer  and  his 
God  cannot  help  wishing  that  He  were  still  on 
earth.     Would  I  were  with  Him  and  He  with 

iT'^^r^^  I  '"'^'^  ^""  ^'  «i^  «^^'-«d  feet 

like  St.  Mary  Magdalene,  and,  when  forgiven 

speak  with  Him  face  to  face,  like  a  child  with 

ts  father,  like  a  friend  with  his  friend,  like  one 

escued  from  death  with  his  deliverer,  like  a 

crimmal  to  his  judge,  on  whose  sentence  hia 

liberty  and  life  depend. 

AH  this  is  realized  in  the  Catholic  Church. 
1  he  Catholic  doctrine  is,  that,  under  the  sacra^ 
mental  veils,  Jesus  Himself  is  present,  in  the 
same  flesh  and  blood,  the  same  Divinity  and 
Humanity,  as  when  He  lay  a  new-born  infan* 
In  the  manger,  as  when  He  rested  on  the  lap 


M\ 


mi 


38 


THE  CHARACTER 


l|l|.;!.l 


I 


of  Mary,  as  when  He  labored  with  Joseph  at 
Nazareth,  as  when  He  instructed  the  people, 
and  entered  Jerusalem  in  triumph :  the  same 
God-Man,  who  now  sits  in  the  highest  heaven,' 
at  the  right  hand  of  God  the  Father,  adored  a« 
the  Lamb  of  God  by  all  the  angels  and  saints. 
S^herev^  there  is  a  tabernacle  in  a  Catholio 
chu?ch,  in  which  a  consecrated  Host  is  kept, 
there  Jesus  is  personally  present.     This  is  an 
ineffable  consolation   for  a  heart  that  loves 
Jesus,   and   longs  to  be  with  Him  :  the  real 
presence  of  Jesus  Christ  makes  a  heaven  oi 
every  Catholic  church  on  the  whole  earth. 

When  the  Jews  wept  for  grief  at  the  sight 
of  the  second  Temple,  the  prophet  Aggeug  con- 
soled them  by  the  promise,  that  the  presence 
of  the  Redeemer  would  render  the  gloiy  of  the 
second  Temple  greater  than  that  of  the  first. 
Yet  the  presence  of  Jesus  in  the  second  Tem- 
ple was  to  be  but  momentary.     His  permanent 
presence     communicates     an     immeasurably 
higher  degree  of  majesty  and  holiness  to  our 
churches,  and,  indeed,  renders  our  poorest  log 
chapels  as  venerable  as  the  dome  erected  by 
the  genius  of  Michael  Angelo.     Whether  the 
Catholic  kneels  on  a  tesseJated  floor,  or  on  the 
oare  ground,  he  finds  a  never-failing  source  of 


OP  PROTESTANTISM. 


3^ 


consolation  in  communing  with  Jesus  iii  the 
Blessed  Sacrament. 

In  the  oid  Temple,  there  was  nothingholier than 
the  Ark  of  the  Covenant;  still,  the  high  priest 
alone  was  allowed  to  enter  the  Holy  of  Holies, 
and  that  only  once  a  year.  In  Catholic  churches 
our  Redeemer  Himself  dwells  personally;  we 
are  all  allowed  and  invited  to  come  near  Him, 
every  day  and  every  hour,  and  to  converse  with 
Him  face  to  face. 

The  cloud  which  came  down  into  the  first 
Temple  at  its  dedication,  filled  Solomon  and 
all  the  people  with  the  most  consoling  feelings 
of  confidence,  awe,  and  adoration  :  the  Catho- 
lic, kneeling  with  a  lively  faith  and  a  loving 
spirit  before  the  sacred  species  that  conceal 
his  Saviour,  is  filled  with  far  more  consoling 
sentiments  of  adoration,  filial  fear,  and  con- 
fidence, towards  Him  who  thus  deigns  to  dwell 
with  men  forever. 

Jesus  in  the  Blessed  Sacrament  was  pre- 
figured  by  the  cloud  which  stood  between  the 
camp  of  Israel  and  the  camp  of  the  Egyptians 
Illumining  the  night  for  the  Israelites,  and  servl 
mg  as  their  guide   to   the  land  of  promise 
Moses  might  well  say  to  the  people,  "  Neither 
IS  there  any  nation  so  great,  that  hath  gods  so 
nigh  them,  as  our  God  is  present  to  all  our 


II 


t 


) 


40 


THE  OHARACTER 


1  ii  I 


! 


petitiorm.'^  The  Israelites  had  but  fjv  figure ^ 
we  enjoy  the  teality ;  we  enjoy  the  litera, 
accomplishment  of  the  promise  of  our  Lord, 
*  Behold  I  am  with  you  all  days,  even  unto  the 
consummation  of  the  world." 

Of  this  heavenly  consolation  Protestantism 
has  utterly  deprived  you.  Protestantism  main- 
tains that  Jesus  is  no  longer  on  earth.  Open 
all  your  meeting-houses  and  churches,  and  show 
us  where  He  is.  He  is  not  there  :  He  has  gone 
from  amongst  you  never  to  return,  for  you 
acknowledge  no  priesthood,  and  have  no  one 
amongst  you  vested  with  the  power  of  Conse- 
cration. You  may  build  churches  broader  than 
St.  Peter's,  towers  higher  than  the  towers  of 
Fribourg.  Strasburg,  and  Vienna :  they  will 
be,  after  all,  but  empty  houses,  idle  shows  of 
grandeur,  desolate,  cheerless,  chilling  piles  of 
stone,  for  He,  on  whom  the  beauty,  the  life,  the 
inspiration  of  a  Christian  church  depend;  Jesua 
our  Saviour  does  not  dwell  in  your  churches. 
It  is  infinitely  more  pleasant  to  worship  kneel- 
ing on  the  bare  floor,  where  our  Lord  is  pre- 
sent, than  to  be  seated  in  velvet-cushioned 
pews  in  your  most  sumptuous  church  edificeB. 

But,  besides  the  Real  Presence,  the  doctrine 
of  Transubstantiation  brings  along  with  it  other 
ineffablr  consolations.    Jesus,  under  the  speciei 


p..' 


OF  PROTESTANTISM. 


41 


of  bread  and  wine,  is  also  the  Sacrifice  of  the 
New  Law,  and  the  food  of  our  souls. 

A  Christian,  who  truly  loves  his  Saviour, 
Would  esteem  it  an  unspeakable  favor  to  have 
been  permitted  to  stand  near  the  Cross  on 
Calvary,  with  Mary  the  Mother  of  God  and 
with  St.  John ;  or  to  embrace  the  Cross,  like 
Mary  Magdalene,  and  weep  for  his  sins  whilst 
Christ  was  dying  to  redeem  sinners.  The 
Sacrifice  of  the  Cross  is  to  the  Gospel  what  the 
sun  is  to  the  world  ;  it  is  the  source  and  the 
centre  of  our  Religion.  To  that  Sacrifice  alJ 
generations  of  old  looked  forward  for  their  deli- 
verance. In  that  Sacrifice  the  Christian 
Church  had  her  origin ;  from  it,  under  /.he 
symbol  of  water  and  blood,  gushed  forth  all 
the  graces  of  Christianity ;  in  it  our  faith,  our 
hope,  the  life  of  our  souls  take  their  birth  and 
have  their  sustenance. 

Is  there  a  Christian  traveler,  no  matter  how 
weak  his  faith,  who,  on  visiting  Jerusalem  and 
the  church  of  the  holy  Sepulchre,  and  standing 
on  the  ground  where  the  Cross  once  stood,  has 
not  felt  his  love  for  Jesus  quickened  and  his 
Borrows  lightened?  There  are  not  a  few 
among  you,  who  have  traveled  to  Jerusalem 
and  can  bear  witness  that  bach  were  their  im- 
pressions :    indeed  several   among  you  hav» 


<  1 

it 


dl 


« 


THE  CHARACTER 


published  their  testimony  of  it  to  the  world 
Neve2  yet,  said  an  American  traveler  some 
time  ago,  had  I  bent  my  knee  in  prayer ;  never 
yet  had  a  tear  of  devotion  moistened  my  eye : 
but  when  I  came  to  the  hallowed  ground  where 
my  Saviour  once  hung  bleeding  ojti  the  Cross,  I 
was  forced  to  bend  the  knee;  I  sank  down 
upon  the  floor,  and  wept. 

Catholics  need  not  travel  so  far  to  experi- 
ence far  more  consoling  emotions.  Wherever 
there  is  an  altar  on  which  the  Sacrifice  of  the 
Mass  is  oflered,  there  is  Calvary,  there  is  the 
Cross,  there  is  the  Sacrifice  of  Calvary.  Who- 
ever understands  the  Catholic  doctrine  will 
easily  conceive  that  a  fervent  Catholic  must 
find  in  the  Mass  an  unfailing  source  of  the 
sweetest  consolation. 

The  Catholic  doctrine  is,  that  the  Mass  is  the 
same  Sacrifice  as  the  Sacrifice  of  Calvary ;  not 
that  Christ  dies  again,  but  that  He  continues  to 
offer  forever,  in  an  unbloody  manner,  the  same 
Sacrifice  of  the  Cross,  which  was  the  comple- 
tion of  all  sacrifices.  It  is  the  fulfilment  of  the 
prophecy  of  Malachias :  •'  From  the  rising  of 
the  sun  even  to  the  going  down  thereof,  my 
name  is  great  among  the  Gentiles,  and  in 
every  place  there  is  sacrifice,  and  there  la 
offered  to  my  name  a  clean  oblation."* 

Malnch..  i.  10«  11. 


OF   PROTESTANTISM. 


4? 


The  glorious  worship  of  the  blessed,  the 
burning  love  of  adoring  seraphB,the  adoration, 
praise,  thanksgiving,  love  of  all  the  hosts  of 
heaven,  since  the  dawn  of  their  creation  and 
)[hroughout  eternity,  are  as  nothing  to  thii 
Sacrifice  of  infinite  value,  to  the  adoration, 
thanksgiving,  atonement,  praise,  intercession, 
love,  which  the  incarnate  Son  of  God  Himself 
off<?rs  to  His  heavenly  Father  on  our  altars. 
With  this  worship,  the  only  worship  fully 
ivorthy  cf  God,  our  own  adoration  is  united,  and 
made  acceptable  to  God  through  Christ. 

Thus  the  poorest  Catholic  Church  on  earth  is 
like  another  heavenly  Jerusalem,  where  the 
Lamb  appears  slain,  as  He  appeared  to  St. 
John ;  the  faithful  on  earth  join  their  voices 
in  the  new  canticle  of  heaven  :  "  Worthy  is  the 
Lamb  that  was  slain  to  receive  power,  and 
divinity,  and  wisdom,  and  strength,  and  honor, 
and  glory,  and  benediction.  Because  Thou 
^wast  slain,  and  hast  redeemed  us  to  God,  in 
Thy  blood,  out  of  every  tribe,  and  tongue,  and 
people,  and  nation."* 

This  Sacrifice  throws  over  our  service  8 
light,  a  life,  a  majesty,  a  solemnity  such  as  no 
other  Religion  can  lay  claim  to.  This  is  often 
felt  and  acknowledged   ev*»"   by   Protestants^ 


*  Apoe.,  T.  12,  9. 


y 


44 


THE  CHARACrEE 


111"' 


i' 


espec  ally  by  such  as  are  acquainted  with  the 
nica„,„g  of  i„p,e,,ive  ceremonies,  and 

understand  how  each  rite  refer,  to  the  grea^ 
Victim  on  the  altar.  ^ 

«,«?!,''  ^'""  ^''"f  °'  "'■  "''•'''"''"'•  atonement, 
amnkagivrng  and  prayer,  Christ  offers  for  the 

ea  vation  of  all  men,  and  of  each  one  in  parti- 

cular,  as  truly  as  if  each  one  was  alone  in  the 

"-ounds  of  his  Saviour  sacrificed  for  him  in  his 
presence;  a  most  consoling  accomplishment  o/ 
he  prophecy:  "You  shall  draw  waters  wi<h 
joy  out  of  the  Saviour's  fountains  "* 

Protestantism  deprives  you  of  this  consola- 
tion     It  denies  the  perpetuity  of  the  Sacrifio.. 
of  Chnst,  overthrows  the  altar,  strips  worshi,. 
of  Its  majesty,  and  despoils  public  service  o 
the  infimte  merit  which  ours  possesses  in  th, 
Divtne  Sacrifice.    Instead  of  altars,   it  give 
you  a  bare  pulpit;  mere  preaching  and  sing. 
...g,  mstead  of  the  great  Sacrifice ;  the  ministry 
ofmen  alone,  instead  of  the  Real  Presence  o£ 
Christ.     No  wonder  that  your  churches  are  not 
thronged  like  ours,  nor  visited  for  devotional 
purposes  out  of  stated  days  and  hours ;  or  that 
they  are  even  sometimes  closed  during  a  greal 
•  Isa.,  xii.  a. 


«F  fSOTESTANTISM.  45 

nXuf'^T":  F"^""^  "'^  recofe„it,o„  that 
pnbUc  worship  ,s  due  to  God,  there  ie  nothing 
m  your  rehg  ona  meetings,  which  you  may  nol 
have  as  v,.ell  i„  yo„r  own  houses,  or  evl 
better  You  assemble  to  hear  a  sermon;  bu" 
you  might  read  a  sermon  at  home,  and  pe^ 

^aT  L      .v'",".*  """^  edifying  one,  than  ,h, 
rant,  or  political  discourses,  containing  noi,  an 
aUusion  to  religion,  to  which  you  are  some- 
tinies  forced   o  listen,  and  which  only  disgust 
you  or  provoke  you  to  anger.     You  pray  and 
«ng  in  common ;  but  at  home  you  migh^  per- 
haps  pray  with  less  distraction,  or  with  your 
fam,  les  sing  the  praises  of  God  with  more 
devotion.     Your  churches  laclc  what  no  devo! 
tion  cau  supply,  that  which  consUtutes  a  church 
and  distinguishes  it  from  an  ordinary  building 
the  altar  and  the  Divine  Sacrifice. 

In  intimate  connection  with  the  Real  Pres- 
ence  we  have  our  numerous  religious  Festivals : 
another  great  source   of  consolation    to  the 
Catholic.    A   Christian   would  wish  to  have 
been  present  at  the  great  events  wrought  for 
his  salvation.     In   the   Catholic   Church,  hi, 
desire  IS  fulfilled,   as  far   as  possible.      The 
Catholic  Church  celebrates  those  glorious  events, 
as  If  they  were  passing  before  our  eyes,  as  you 
may  see  by  reading  the  Catholic  prayers,  espe. 
cially  those  in  the  Mass,  appropriated  ro  each 


■I- 


^1    1 


H 


'     '  1 


ii  ii. 


4a 


THE  CHARACTER 


e  eati  val    In  this  the  Catholic  Church  conform! 

to  the  spirit  of  God,  with  whom  there  is  neithef 
yesterday,  nor  to-morrow,  bu^,  an  everiastmg 
present.  '* 

With  us  the  ecclesiastical  year  is  like  the 
tree  of  Paradise,  laden  with  the  richest  fruits  in 
all  seasons,  and  always  renewing  the  vigor  of 
our  faith,  the  freshness  of  our  spiritual  life 

Of  all   our    beautiful   festivals,    you    have 
hardly  retained  anything  beyond  a  trace   of 
their  former  existence   among  your  Catholic 
ancestors.     You  celebrate  Christmas,  and  per- 
haps  Easter  also,  in  your  houses  and  at  your 
tables  more  than  in  your  churches.     Such  cele- 
brations  are  not  peculiarly  Christian ;  in  this 
country  even  Jews  sometimes  have  a  Christmas 
tree  for  their  children.     Your  religious  celebra- 
tions  are  cold  indeed,  when  compared  with  the 
holy  joy  with  which  the  Catholic  Church  cele- 
brates  the  Festivals  and  seasons  of  Advent, 
Christmas,  Easter,  Pentecost,  Corpus  Christi, 
All-Saints,  All-Souls,  and  the  days  dedicated  to 
our  Lord   or   His   blessed   Mother.     Most   oi 
these  fcoly-days    and    season  h    are    common 
week-days  among  you.     Whilst  Catholics  com- 
memorate the  mercies  of  God,  and  the  mys- 
tenos  of  our  Divine  Lord's  life,  you  are  often 
labonng  hard  to  amass  what  you  cannot  retain. 


OF  PEOTESTANl'ISM. 


il 


and  reject  consolations  which  wo^Id  bear  von 
fruit  for  eternity.  ^ 

I  now  come  to  the  greatest  of  alJ  the  conso. 
ations  imparted  by  Christ  through  the  Sacra- 
neiit  of  the   Hoiy  Euchariat.     A   heart  that 
loves  Christ  ardently,  longs  to  be  intimately 
united   with    Him,    or    even,   like    St.   Paul 
"  desires  to  be  dissolved  and  to  be  with  Christ  » 
It  18  true,  the  intimate  union  here  referred  to 
by  St.  Paul  belongs  only  to  heaven ;  but  still, 
there  is  a  union  with  Christ,  possible  on  earth 
inore  intimate  than  the  human  mind  could  have 
conceived,  had  it  not  been  revealed. 

It  is  the  doctrine  of  the  Catholic  Church,  that 
in  Holy  Communion  Jesus  enters  our  interior, 
really  and  substantially, body  and  soul,  as  God 
and  Man,  so  that  each  one  of  us  may  say  with 
the  Apostle,  "  I  live,  now  not  I,  but  Christ 
hveth  m  me,"  not  only  by  faith,  but  by  the  real 
presence  of  Christ  within  us.  I  need  not  stop 
to  point  out  the  numberless  sweet  consolations 
contained  in  this  doctrine. 

The  Church  teaches,  that  by  Communion 
Jesus  IS  united  with  us  in  so  intimate  a  manner 
that  human  language  is  not  adequate  fully  ta 
express  it.  The  holy  Fathers  often  compare 
this  union  to  the  union  of  light  with  air  or  of 
heat  with  wax.  They  remark  that  Communion 
places  m  us  the  germ  of  immortality,  and  that 


48 


THE  CHARACTEE 


the  oflener  and  the  more  worthily  we  receive 
the  Body  and  Blood  of  Christ,  the  greater  will 
be  our  glory  in  heaven.  Whoever  receive! 
Christ  worthily,  may  say  with  the  Spouse  in 
the  Canticles,  "  My  beloved  is  mine,  and  I  am 
his." 

This  consolation  Protestantism  denies  you. 
It  has,  at  best,  left  you  but  a  shadow  of  Com- 
munion.   The  following  are  a  ffew  of  its  doctrines 
on  this  subject.     Communion  only  signifiee  the 
Body  of  Christ ;  we  only  receive  Christ  by  faith  ; 
the  Body  of  Christ  is  really  present,  but  only  at 
the  moment  of  Communion.     This  lant  opinion 
Protestants  cannot  consistently  hold,  for,  admit- 
ting  no   Priesthood,   they    cannot   claim  any 
ministers  having  the  power  to  change  bread 
and  wine  into   the   Body  and  Blood  r>f  Christ. 
Whenever  you  partake  of  what  is  called  among 
you  the  Lord's  Supper,  you  receive  bread  and 
wine,  nothing  more.     No  wonder  your  Com- 
nunion  gives  you  no  consolation,  and  that  few 
among   you   care   to   receive   it.     Nothing   la 
gained  by  receiving  it,  nothing  lost  by  abstain- 
ing  from  it.     What  you  should  lament  as  one 
of  your  greatest  misfortunes,  is  the  loss  you 
have   incurred   by   your   separation   from  the 
Catholic  Church,  the  loss  of  the  Real  Presence 
and  of   the  true    Catholic    CommuDion,   the 


y  we  recelvi 
greater  will 
ver  receiveg 
9  Spouse  iq 
le,  and  I  am 

denies  you. 
low  of  Com- 
'its  doctrines 
signifiea  the 
ist  by  faith ; 
,  but  only  at 
laHt  opinion 
1,  for,  admit- 
claim  any 
lange  bread 
J  of  Christ, 
ailed  among 
3  bread  and 
your  Com- 
md  that  few 
Nothing   la 
by  abstain- 
lent  as  one 
he  loss  you 
1   from  the 
al  Presence 
lUDion,   the 


OF  PROTESTANTISM.  49 

■upreme  good  of  man  on  earth.  Prott.tantism 
has  robbed  you  of  it,  and  left  you.  in  thi., 
respect  no  better  off  than  infidels  or  J.^,, 
We  have  an  altar,  whereof  they  have  ii« 
power  to  eat  who  serve  the  tabernacle  "• 

IV.    PENANCE. 

Man  is  conscious  of  hi,  frailty.  Loaded 
w  h  guilt,  stung  with  remorse,  in  di  =ad  of  the 
judgments  of  God,  a  Christian  who  has  fallen 
into  mortal  sm  after  his  baptism,  would  surely 
be  glad  that  Christ  had  instkuted  a  securl 
means  of  obtaining  pardon.     A  fiiend  seek 

riend,  the  s.ok  disclose  their  secret  disorders 
o  physicians  ;  men  apologi7.e  for  their  offence* 
to   each   other ;  criminals   sometimes,  goaded 
on  by  remorse,  give   themselves  up  to  publk 
justice,  or  after  being  condemned,  seek  to  u„' 
burden  their  conscience  by  a  public  confession. 
The  advantages  of  a  confession  of  faults  to  a 
friend  who  can  advise  and  instruct  us,  were 
noticed  even  by  Seneca  and  other  pagan  phil- 
^."phers  :  so  deeply  is   the  principle  of  Con- 
lession  seated  in  our  nature.     Nothing,  indeed 
can  be  imagined  more  in  harmony  with  ou» 
•  Hell,,  liii.  10.  , 

6 


t 


11 


iiJ 


k    .' 


60 


THE  CHAKACTER 


ii  m 


frail  nature,  or  more  desirable,  especiaUy  for  a 
Christian,  tJian  Confession  under  proper  «afe^ 
guaruc.     I  have  offended  God.    Would  ther<» 
were  on  earth  some  representative  of  Christ  to 
whom  I  might  with  safety  confess  my  sins,  and 
receive  a  sure  pledge  of  Divine  pardon  ;  a  man 
whom  I  could  trust  as  a  friend,  a  guide,  a  father, 
the   physician   of  my  soul;   whose   counsels 
might  aid  me  to  persevere  in  virtue,  and  who 
would  never,  under  any  circumstances  reveal 
any  of  my  failings. 

The  wish  is  fulfilled  in  the  Catholic  Church 
Like  the  rainbow  after  the  Deluge,  the  Sacra- 
ment of  Penance  is  a  sign  and  a  pledge  of 
reconciliation  between  God  and  repentant  sin- 
ners. 

By  the  Sacrament  of  Penance,  sins  are  truly 
forgiven  :  the  condition  of  pardon  is  Confes- 
sion,  accompanied  by  a  sincere  contrition  and 
a  hrm  resolution  of  amendment.     The  Con- 
fessor  is  the  representative  of  Christ,  the  friend 
guide,    father,    and   physician   of   our   souls! 
feuch  IS  the  doctrine  of  the  Catholic  Church, 
founded  on  the  explicit  words  of  Christ  •  «  Re- 
ceive   ye   the  Holy  Ghost.     Whose   sins  you 
Bhall  forgive,  they  are  forgiven  them,  and  whose 
wns  you  shall  retain,  they  are    retained."* 

•  John,  XX.  22,  23. 


OF  PBOTESTANTISM.  5^ 

VTords  cannot  be  more  decisive.  «  If  there  ia 
any  thing  Divine  in  the  Catholic  Church,"  saya 
Leibnitz,  though  himself  a  Protestant,  «  it  i 
Confession,  or  the  Sacrament  of  Penance  " 

Catholics  are   certain   that  the  sins  which 
ihey  confess  will  never  be  revealed.     The  lips 
of  the  Pnest  are  sealed,  and  the  seal  cannot  be 
broken.     Under  no  circumstances  can  a  Priest 
disclose   what  he   has   heard   in    Confession. 
Alter  Confession,  he  cannot  evca  speak  with 
the  penitent  of  the  sins  he  has  confessed,  with- 
out the  penitent's  express  permission.'   You 
know  how  completely  the  secret  of  Confession 
IS  kept :  you  have  had  pubhc  proofs  of  it  in 
your  courts  of  law. 

A  Protestant  traveler  in  Italy  had  always 
believed  that  Priests  do  not  keep  the  secret  of 
Confession.  While  at  Rome,  he  determined  to 
obtain  a  p  Dsitive  proof  of  his  opinion.     Having 

T^\  .  u'   ^^'   ^  '^''^''''^  «^  ordination! 
which  had  belonged  to  a  Priest,  he  put  on  tfite 
ecclesiastical   dress,   went  to    a  church,   and 
asked  for  a  Confessor.     He  accused  himself  of 
Baying  Mass  without  being  ordained,  and  de- 
clared that  h-e  would  continue  to  do  so,  as  it 
was  the  means  by  which  he  made  his  living. 
The  Priest,  of  course,  refused  him  absolution. 
I^e    Protestant    then    following  him   to   th. 


V<^H 


li  '•'■III 

m 


. 


52 


TEE  CHARACTER 


sacristy,  asked  leave  to  say  Mass,  which  tha 
Priest,  after  having  examined  his  papers, 
gave  him  without  hesitation.  The  Priest 
with  his  own  hand  prepared  the  chalice 
and  the  vestments.  For  a  moment,  the  Pro 
testant  looked  on  in  silent  astonishment,  and 
then  exclaimed,  "  Now  I  see  undeniably  that 
Priests  do  keep  the  secret  of  Confession.  I 
want  to  be  a  Catholic."  He  was  received  into 
the  Church,  and  soon  experienced  the  consola- 
tion of  having  made  a  real  Confession. 

Protestantism  deprives  you  of  this  consola- 
tion, for  it  rejects  Confession,  and  holds  that  it 
is  enough  to  confess  to  God.     But  where  is  it 
written  that  this  is  sufficient  ?    Why  has  Christ 
said,  "  Whose  sins  you  shall  forgive,  they  are 
forgiven;    and  whose   sins    you    shall  retain, 
they    are    retained?"      "Were    these    words 
of  Christ   spoken   to   no   purpose,"   asks    St. 
Augustine,  "and   are  the  keys  which   Christ 
has  given  to  the  Church,  without  power,  that 
you    should   sa}-,   I    confess    only   to    God?'* 
Would  it  not  have  been  unworthy  of  Christ  to 
have   made   use  of  the  solemn   ceremony  of 
breathing   upon    His  Apostles,   and    to   have 
given  them  the  Holy  Ghost,  with  power  to  for- 
give or  to  retain  sins,  if,  after  all,  He  meant  to 
give  no  such  power  ?    Would  it  not  have  been 


U  ,:-:. 


OF  PROTESTANTISM. 


53 


equally  unworthy  of  the  Divine  Intelligence  to 
have  given  them  a  discretionary  power  to  remit 
or  to  retain  sins,  and  not  to  have  obliged 
Christians   to  a  full  confession  of  their  sina^ 
which  is  the  only  means  to  determine  whethef 
the  sins  are  to  be  forgiven  or  to  be  retained  ? 
Then  the  words  of  Christ,   would  only   have 
.   amounted  to  this :  Receive  ye  the  Holy  Ghost 
to  no  purpose  ;  receive  ye  the  power  to  forgive 
or  to  retain  sins,  to  no  purpose,  for  no  one, 
after  all,  ne^d  apply  to  you  to  be  forgiven:  it 
is  enough  for  men  to  confess  to  God.     Who 
would  think  of  attributing  such  a  grant  to  our 
Lord?     And  how  could  Confession  have  the 
advantages  to  which  I  have  referred  above,  if 
we  do  not  open  our  conscience  fully  to  the 
Confessor,  as  to  a  physician,  guide,  friend,  and 
father  ? 

Let  me  relate  an  incident  which  happened 
some  years  ago  in  Paris.  A  Protestant  lady, 
married  to  a  Catholic  Count,  always  noticed  in 
him  a  peace  of  mind  and  heart  to  which  she 
was  a  total  stranger.  On  asking  him  the  cause 
of  it  one  day,  she  received  for  answer,  "  I  am 
a  Catholic,  and  Catholics  can  open  their  hearts 
to  the  Priest,  the  Representative  of  Christ 
Confession  is  the  cause  of  my  peace.'"  Not 
long  after,  one  evening,  when  her  mind  wa» 


H 


THE  CHABACTER 


more  disturbed  than  ever,  the  Countess  sentf<x 
a  Priest,  and  expressed  a  desire  of  making  heY 
confession  to  him.     Finding  that  she    vas  a 
Protestant,  the  Priest  told  her  he  could   not 
Comply  with  her  request,  because,  as  a  Pro- 
testant, she  was  incapable  of  receiving  absolu- 
tion.    She  became  a  Catholic,  and  found  in 
Confession  that  peace  of  conscience  which  she 
had  been  unable  to  account  for  in  her  husband. 
I  have  been   a  Priest  and  Missionary   for 
many  years,  and  have  heard  several  hundred 
thousand  Confessions.    Nowhere  have  I  wit- 
nessed such  signs  of  consolation  as  in  the  con- 
fessional.   Often  at  the  moment  of  absolution, 
the  delight  of  being  again  reconciled  to  God,  so 
overpowers  the  penitents,  that,  amidst  sobs  and 
tears,  their  hearts  sieem  ready  to  break  with 
excess  of  joy.    I  grieve  to  think  that  mere  pre- 
judice prevents  you  from  enjoying  a  similar 
consolation. 

A  man  once  came  to  me  in  a  rage,  and 
asked  whether  it  was  true  that  I  had  induced 
his  daughter  to  make  a  general  Concession.  I 
replied,  «  My  dear  sir,  PriePta  do  not  answer 
•uch  questions.  But  I  should  think  that  you 
must  have  ten  times  more  need  of  making 
a  good  general  Confession."  This  answer 
made  him  still  more  furious.  "  Calm  yourself 
•ir,"   I  continued.     "Do  you   know   what   a 


OF  PROTESTAOTISM. 


5a 


TZ  ^If''''^"^  i«  ?  Have  you  ever  mad6 
oi^e?"  «No,sir."  "  Then  I  will  tell  you.  A 
general  Confession  is  the  confession  of  all  the 
•ms  of  your  whole  life  from  your  childhood  up 

iielp  thinking  that  many  things  must  be  heavy 
on  your  heart.     How  old  are  you  ?"    "  Fortv 
eight."    "  Weil,  sir,  how  easy  it  would  be  for' 
you  to  cast  off  the  burden  of  forty- eight  years 
and  have  it  buried  in  the  abyss  r>f  God's  infi' 
nite  mercy  by  a  sincere  Confession."     For  a 
few  moments  he  was  silent  and  thoughtful,  and 
then  said,  "You  are  right.     When  can  I  make 
my  Confession?"    I  took  him  immediately  to 
the    church      He   went  home  another  man. 
grateful,  and  with  joy  depicted  on  his  counten' 
ance.  , 

If  Methodists  sometimes  pretend  to  a  similar 
sentiment  of  forgiveness,  it  is  only  a  temporary 
delusion.     The  sentiment  is  merely    personal, 
not  warranted  by  any  Sacrament  or  sign  insti- 
tuted  by  Christ.     If  they  spoke  sincerely,  they 
would   confess,   that   they  themselves  cannot 
rely   on    the   feeling,  as    remorse    invariably 
returns  soon  with  as  much  keenness  as  ever 
Even,   if  they  could   believe   themaelves  for 
given,  they  could  not,  on  Protestant  principlea, 
believe  in  any  thing  more  than  a  mere  cover- 
mg  of  guilt  and  freedom   from  nnn,«l,rr,-»„t 


i 


M'l 


N   m 


m 


THE  CHARACTER 


not  a  real  cleansing  of  the  soul.  There  u  no 
consolation  in  reconciliation  without  true  for- 
giveness, and  guilt  that  remains  on  the  soul 
KiAist  continue  to  burden  and  torment  it. 

Indulgences. — It  is  a  Catholic  doctrine,  that, 
though  truly  absolved  from  sin  and  eternal 
pains,  we  often  remain  subject  to  temporal 
punishments  for  our  sins  :  this  is  a  check  on 
relapse,  worthy  of  the  Divine  Wisdom,  and 
tempers  Mercy  with  Justice-  Nathan,  after 
saying  to  David,  "  The  Lord  hath  taken  away 
thy  sin,  thou  shalt  not  die,"  added,  "  Neverthe- 
less, because  thou  hast  given  occasion  to  the 
enemies  of  the  Lord  to  blaspheme  for  this 
thing,  the  child  that  is  born  to  thee  shall  surely 
die."*  Like  David,  we  should  wish  to  be  freed, 
if  possible,  even  from  the  temporal  punishment, 
or  to  make  up  for  it  by  meritorious  works. 

The  Catholic  Church  teaches,  that  the  tem- 
poral punishment  can  be  made  up  lor  by  meri- 
torious works,  or  remitted  by  Indulgences.  To 
gain  a  plenary  Indulgence,  it  is  an  indispensable 
condition,  as  every  Catholic  knows,  to  be  truly 
contrite  and  fully  resolved  to  amend  one's  life, 
io  as  not  to  harbor  any  wilful  attachment  to  a 

•  2  Kings,  zil  13, 14. 


1 

J 

1 

'  f 

H 

vi 

liuiilJ 

OP  PROTESTANTISM. 


57 


■hi^lt;  sin.     Hence   Indulgences  are,   also,  a 
powerful  means  of  Christian  perfection. 

Protestantism  deprives  you  of  this  consola- 
tion, and  this  powerful  means  of  viitue.  It 
rejects  Indulgences,  and  denies  that  the  Catho- 
lic Church  can  grant  them;  as  if  Christ  had 
not  said,  "  Whatsover  you  shall  loose  upon 
earth,  shall  be  loosed  also  in  heaven ;"  and  as 
if  the  power  of  forgiving  sins,—"  Whose  sins 
you  shall  forgive,  they  are  forgiven  them,"— 
did  not  include- the  inferior  power  of  remitting 
the  temporal  punishment  due  to  sin. 

It  is  to  be  deeply  regretted,  that  many  Pro- 
testant ministers  are,  especially  on  this  subject, 
constantly  doing  all  they  can   to   distort  the 
Catholic  doctrine,  and  render  it  odious.     They 
never  cease  repeating,   that   to   grant   Indul- 
gences is  to  grant  an  unbounded  license  to  sin, 
though  every  Catholic  child  could  inform  them 
that  to  gain  an  Indulgence  and  to  sin,  are  aa 
incompatible  a«  truth  and  falsehood,  as  heaven 
and  hell.     The  Catholic  doctrine  is,  that  out  of 
the  state  of  grace,  there  is  no  Indulgence  what 
ever,   and    that    a    perfectly   pure    heart,   ia 
necessary  for  gaining  a  plenary  Indulgence. 
That  a  Protestant  should  reject  Indulgences 
we   can    easily   conceive :    to    be    consistent 
with  himself  he  must  do  so      Not  believing  a 


II 


i-  . 


PfH, 


u 


TBE  CHARACTER 


♦eal  conversion  possible,  he  does  not  believe  io 
i^urgatory ;  he  feetrs  Hell  alone. 


mm 


W   ,fi 


.M 


V.     EXTREME  UNCTION. 

A  Christian,  if  true  to  his  vocation,  lives,  not 
for  fleeting  time,  but  for  eternity,  which  ia 
rapidly  drawing  nigh.  His  chief  care  is  to  die 
well,  to  end  his  life  in  the  friendship  of  God. 
He  remembers  his  last  end,  and  the  warning 
of  the  Holy  Ghost,  "  If  the  tree  fall  to  the 
south  or  to  the  north,  in  what  place  soever  it 
shall  fall,  there  shall  it  be."*  He  remembers 
that  "  all  is  well,  that  ends  well,"  that  eternity 
depends  on  his  last  struggle,  heaven  or  hell  on 
his  death.  Not  one  of  us  fully  knows  what  it 
is  to  die,  but  we  all  feel  a  natural  repugnance 
to  death ;  while  the  Christian  is  assured  that, 
in  our  last  moments,  Satan"  does  his  worst  to 
overpower  us,  and  draw  us  \'ith  him  into 
eternal  ruin. 

In  that  last  and  awful  struggle,  the  souT 
needs  extraordinary  assistance.  Has  Chrial 
y^ven  to  His  Church  any  such  extraordinary 
assistance  ? 

The  Catholic  Church  teaches  that  He  ha» 
done  80  in  the  Sacrament  of  Extreme  Unction 

*  Eccle.,  xi.  8. 


I 


ji  ' 


OF   PROTESTANTISM. 


5fi 


I 


That  Sacrament  has  a  twofold  effect,  one  on 
the  body,  and  another  on  the  soul. 

In  regard  to  the  body,  it  confers  relief,  ot 
perfect  recovery.  Facta  are  constantly  occur • 
ring:  which  bear  witness  to  this  efficacy,  as 
promised  by  St.  James :  "  Is  any  man  sick 
among  you,  let  him  bring  in  the  priests  of  the 
church,  and  let  them  pray  over  him  anointing 
him  with  oil,  in  the  name  of  the  Lord  :  and  the 
prayer  of  faith  shall  save  the  sick  man,  and 
the  Lord  shall  raise  him  up,  and  if  he  be  in 
sins,  they  shall  be  forgiven  him."*  Even 
Protestant  and  Infidel  physicians  have  often 
acknowledged  the  efficacy  of  Extreme  Unction 
in  this  respect.  In  Catholic  countries  they  are 
anxious  that  the  sick  should  receive  the  last 
Sacraments  in  due  time,  because  they  find  that 
the  repose  which  results  from  the  reception  of 
Extreme  Unction,  serves  to  give  efficacy  to  the 
medicine  which  the  sick  person  receives. 

The  spiritual  effects  of  this  Sacrament  are 
still  more  certain  and  immediate.  According 
to  the  Catholic  doctrine,  it  removes  the  remain- 
ing effects  of  sin,  and  fortifies  the  soul  in  its 

« 

last  struggle. 

Protestants,  on  visiting  their  sick  Catholio 
friends,  are  frequently  convinced  by  their  own 

•  James,  y.  14, 16. 


^1 


60 


THE  CHARACTER 


obHervati(ui8,  of  the  wonderful  calm  and  foi*U« 
tUdo   imparted   by   Extreme    Unction    to   the 
dying.     Catholic  Priests  frequently  meet  with 
Protestants  in  hospitals,  who  are  converted  to 
Catholicity,  by  the  r^vilent  efficacy  of  Extreme 
Unction.     It  has  often  happened,  in  the  course 
of  my  ministry,  especially  while  I  attended  the 
Commercial  Hospital  in  Cincinnati,  that  Pro- 
testant   patients    called    and     entreated    me 
to  give  them   Extreme    Unction.      They  had 
witnessed      the      extraordinary     peace      and 
strength  of  mind  which  descended  from  Heaver* 
on     their    Catholic    fellow-sufterers,     at     the 
moment   they  received   that  Sacrament;  and 
many  Protestants,  from  their  desire  of  receivins 
the  last  consolations   of  the  Catholic  Church, 
became  Catholics  on  their  death-beds. 

This  reminds  me  of  another  fact  still  more 
remarkable,  and,  by  itself  alone,  going  far  to 
prove  that  thft  Catholi-  Church  is  the  true 
Church,  and  that  earnest  and  sincere  inquirers, 
acknowledge  it  as  such,  as  soon  as  they  over- 
come, with  the  Divine  assistance,  the  prejudices 
of  education,  habit,  and  public  opinion.  Hun- 
dreds, I  might  say  thousands,  of  Protestants 
become  Catholics  in  the  last  awful  nour,  when 
aiusions  vanish  and  chmgs  appear  as  they  are. 
There  are  few  Priests  engaged  in  the  ministry, 


OF  PROTESTANTISM. 


61 


who  cannot  testify  to  this  from  their  own 
experience.  Now,  Americans,  I  would  ask 
you,  and  I  would  aak  all  the  Protestants  in  the 
world,  whether  they  have  ever  heard  or  known 
of  a  Catholic  becoming  a  Protestant  ou  his  death- 
bed ?  I  never  have  ;  and  neither  you  nor  your 
descendants  to  the  end  of  time  shall  ever  know 
or  hear  of  a  single  one. 

The   Catholic    Chlirch    er^ioins    it    on    her 
ministers,  as  a  strict  duty,  to  assist  the  dying 
with  the  most  lovin^    care,  the  most  watchful 
solicitude,  the  tenderest  zeal  of  which  they  are 
capable.     You  know  the   heroic  zeal  of  our 
Priests;  the  whole  country  has*witnessed  it  in 
times  of  cholera  and  yellow  fever.     No  sooner 
does  a  Catholic  fall  dangerously  ill,  no  matter 
how   contagious    his  disease,  than  the  Priest 
hastens  to  his  bedside,  and,  if  possible,  remains 
with  him  to  the  last  moment.     He  stands  by 
his  side,  like  a  consoling  angel  at  the  threshold 
of  eternity,   whispering   confidence   in   God's 
mercy,  until  the  soul  takes  its  flight    and  then, 
following  it  with  the  prayers  and  blessings  o{ 
the  Church,  in  her  name  he  invites  the  angela 
and  tl     saints  to  descend  and  accompany  the 
departed  soul  to  heaven. 

Protestantism  deprives  you  of  this  consola- 
tion.    It  rejects  Extreme  Unction  and  all  out 


,+' 


\!i'\ 


62 


THE  CHARACTER 


last  consoling  ministrations.  Just  at  the 
moment  when  the  aid  of  the  Church  is  most 
needed,  you  are  forsaken  :  your  ministers  can 
give  you  no  comfort  but  that  of  exhorting  you 
— to  help  yourselves.  Many  of  you  hav« 
experienced  it,  all  have  witnessed  it,  and  none 
of  you  expect  any  thing  better  I  ask  you, 
Americans,  when  an  epidemic  breaks  out 
among  you,  who  are  amongst  the  first  to  secure 
their  safety  by  flight  ?  Is  it  not  very  frequently 
your  ministers?  And  who  are  the  first  to 
hasten,  even  from  a  distance,  to  places  infected 
by  the  contagion  ?  Is  it  not  Catholic  Priests, 
and  Catholic  Sisters  of  Charity  ?  Ask  Norfolk, 
New  Orleans,  and  other  cities  ;  every  man  in 
them  will  tell  you. 


I  ) 


VI.    HOLY  OEDERS. 

A  Christian  who  has  a  lively  faith  in  the 
Church  and  in  the  dignity  of  her  sanctuaries,  in 
the  Divinity  of  her  Sacrifice  and  the  holiness 
of  her  Sacrament?,  feels  the  propriety  and 
necessity  of  intrusting  sacred  things  to  sacred 
hands.  The  ancient  Pagans,  obeying  the 
instinct  of  our  common  nature,  had  a  Priest- 
hood set  aside  for  their  temples.  Under  the 
Old  Law,  though  the  Mosaic  rites  and  sacrificei 


OF   PROTESTANTISM. 


68 


were  only  figures  of  things  to  come,  j-et  God 
had  act  apart  one  of  the  twelve  tribes  for  the 
service  of  the  Temple,  and  had  chosen,  out  oi 
this  tribe,  one  family,  which  was  empowered 
to  offer  up  sacrifice.  In  the  Catholic  Church, 
the  holiness  of  the  sanctuary  demands  far  more 
imperatively,  that  an  order  of  men  should  be 
consecrated  to  serve  at  the  altar  and  administer 
the  Sacraments.  The  highly  responsible  oliicea 
of  the  Priest,  require  likewise  that  he  should 
receive  special  graces  for  the  faithful  discharge 
of  his  duties. 

Has  Christ  provided  for  this  ?  The  Catholic 
Church  answers  that  He  has  done  so  in  the 
Sacramenlf  of  Holy  Orders. 

The  solemn  and  sublime  ceremonies  of  a 
Catholic  Ordination  are  in  complete  harmony 
with  the  solemn  duties  and  sublime  ministry 
of  the  Priest.  I  wish  all  of  you  could  witness 
a  Catholic  Ordination.  It  would  leave  on 
your  minds  an  impression  of  sanctity,  which 
years  could  not  efface.  Eveiy  prayer,  every 
rite  in  a  Catholic  Ordination  has  a  deep  signi- 
ficance, and,  indeed,  breathes  a  superhuman 
majesty  and  a  heavenly  spirit :  the  unction  of 
the  Holy  Spirit  is  diffused  throughout  the  whole 
The  newly  ordained  Priest,  often  perceptibly 
eels  the  affluence  of  Divine  grace  pervade  hia 


64 


rHE   CHARACTER 


I 


r 


\-\ 


whole  being,  maidng  his  Ordination  felt,  and 
rendering  him  vividly  conscious  of  the  new 
power  with  which  he  is  invested.  He  hat 
Iways  the  assurance  of  actual  graces  that  will 
liable  him  to  be  true  to  his  vocation,  and 
Oecomes  conscious,  in  a  manner  which  he  could 
not  have  anticipated,  that  he  was  chosen  from 
amongst  his  people,  like  Aaron,  and  has 
become  a  representative  of  Christ  on  earth,  a 
mediator  between  Him  and  men,  a  priest, 
teacher,  shepherd,  friend,  and  father  of  His 
people. 

In  accordance  with  his  high  dignity,  is  the 
life  of  continence,  which  the  Church  imposes 
upon  the  Priest.  That  life  perfects  in  him  the 
image  of  Christ,  who,  as  St.  Paul  says  in  his 
Epistle  to  the  Hebrews,*  is  a  High  Priest 
according  to  the  order  of  Melchisedech,  with- 
out father,  mother,  or  genealogy.  By  his  life  of 
continence,  and  by  it  only,  the  Priest  is  able, 
without  any  domestic  care  to  impede  his  action. 
to  make  himself  all  things  to  all  men,  to  become 
the  spiritual  father  in  Christ  of  all  his  congre- 
gation, and  to  command  in  an  unexceptionabk 
manner  their  full  confidence. 

Protestantism  refuses  you  the  consolation  oi 


•  Heb.,  V.  10 ;  vii.  8. 


■mi', 

k  I       * 


OF  PROTESTANTISM. 


65 


having  arinisters  thus  sanctified  and  absolutely 
set  apan  for  the  Divine  minisstry,  for  Protest- 
antism rtejscts  Holy  Orders.  Its  ministers  aro 
without  awy  higher  than  a  mere  human  ordina- 
tion and  &  mere  human  authority.  Their 
niissioa,  like  that  of  civil  officers,  emanatei 
from  men,  rtot  from  God.  A  Protestant  mini- 
ster is  the  minister  or  agent  of  his  congrega- 
tion :  they  pay  him  for  his  services,  and 
dismiss  him  when  it  suits  them.  If  he  gives  up 
his  profession,  he  becomes  a  mere  layman. 
His  station,  compared  with  the  exalted  position 
of  the  Catholic  Priest,  looks  worldly,  common, 
and  low  indeed. 

As  Protestant  ministers  acquire  no  essentially 
new  character  in  their  ordination,  so  aa  to  be 
forever  distinct  from  laymen,  every  one  may 
be  admitted  to  the  ministry.  Very  often, 
especially  in  this  country,  in  the  comparatively 
numerous  sect  of  Methodists,  we  find  merchants, 
farmers,  carpenters,  blacksmiths,  artisans  of 
every  trade,  assuming  the  office  of  preachers  on 
Sunday,  and  returning  to  their  usual  avocations 
for  the  rest  of  the  week ;  and  that  not  only  in 
country  towns  and  districts,  but  in  the  largest 
cities  of  the  Union. 

No   wonder   Protestantism    enjoins    on    itf 
ministers  no  mode  of  life  above  that  of  laymen 


M 


■  -  ( 


66 


THE  CHARACTER 


But  the  consequence  is,  that,  being  burdened 
with  wives  and  children,  Protestant  ministera 
become  a  burden  to  their  congregations,  and 
ake  more  care  of  their  household,  as  they  are 
in  duty  bound  to  do,  than  of  their  flocks, 
have  read  in  a  newspaper  a  complaint  of  an 
Episcopalian  Biehop,  that  he  either  had  to  apply 
for  a  divorce,  or  give  up  the  idea  of  making 
episcopal  visitations,  as  his  wife's  jealousy 
would  not  allow  him  to  absent  himself  from 
home 


VII.    MATRIMOKY. 

As  the  Priest  holds  the  position  of  spiritual 
father  to  the  Christian  people,  and  needs  parti- 
cular graces  to  fulfil  the  peculiar  duties  and 
meet  the  peculiar  difficulties  of  his  position; 
so  parents  require  special  graces  in  the  duties 
and  difficulties  pertaining  to  their  condition. 

The  Christian  who  is  called  to  the  state  oi 
Matrimony,  feels  the  necessity,  and  desires  the 
grace  of  this  Sacrament,  for  on  his  conduct  in 
Macriage  depends  his  happiness  or  his  misery 
in  time  and  in  eternity. 

Has  Christ  provided  any  special  grace  for 
the  state  of  Matrimony  ?  The  Catholic  Church 
answers  that  He  has  done  so  by  raising  Matri- 
mony to  the  dignity,  and  gi^  ing  it  the  efficacy 


01   PROTESTANTISM. 


67 


of  a  Sacrament.  This  state  which  would  seem 
altOi':f'ther  worldly,  has  been  spiritualized  and 
sauctified ;  indeed,  Christ  has  so  exalted  it  as 
to  make  it  the  symbol  of  his  own  union  with 

the  Church. 

Tlius  the  grace  of  the  Redemption,  as  undei"^ 
stood  by  the  CathoUc  Church,  reaches  to  every 
condition,  if  life,  and  sanctifies  and  exalts  them 

all. 

Anot>ier  point  of  Catb  '"  doctrine,  which 
goes  farther  still  to  sanctu'y  Marriage,  and 
powerfully  tends  to  make  husband  and  wife 
regard  each  other  with  a  holy  awe,  is  the  indis- 
BoTubility  of  the  bond  of  Matrimony:  the 
married  couple  are  united  for  life,  as  Christ  is 
united  with  His  Church  for  eternity.  Thus  the 
whole  state  of  the  Christian  family  is  sanctified. 

Protestantism  deprives  married  persons  and 
the  family  of  this  consolation,  for  it  rejects 
Matrimony  as  a  Sacrament.  In  the  Protestant 
view,  the  matrimonial  contract  is  only  a  civil 
act,  and  Matrimony  nothing  more  than  a  union 
of  man  and  wife  in  the  natural  order.  Hence, 
Protestantism  permits  divorce  and  sanctions 
new  alliances,  thus  paving   the   way  to  unre- 

trained  licentiousness,  by  furnishing  the  vici- 
ous with  an  easy  means  of  uniting  with  other 
parties,  whenever  passion  prompts  them  to  do 
BO.     Hence,  stripped  of  all  its  Christian  sane 


68 


m 


fi 


THE  CHARACTER 


thy,  Matrimony  but  too  frequently  becomes  a 
Bource   of  scandal.     Cases  have    been    made 
public,  in  which  women,  after  having  had  five 
or  six  husbands,  in  consequence  of  repeated 
divorces,  at  last  returned  to  their  first  husband 
after  a  new  divorce.     Does  not  Marriage,  in 
this  way,  come  to  have  more  the  character  of  a 
brutal  connection,  than  of  a  Christian  alliance? 
Indeed,  Protestantism  seems  but  too  much 
inclined  to  sanction  even  polygamy,   as  was 
actjially  done  by  the  Baptists  in  Luthct's  time, 
and  by  Luther  himself,  along  with  Melanchthon 
and  Bucer,  when  these  founders  of  Protestant- 
ism  gave  leave  to  the 'Landgrav;   Philip  of 
Hesse  to  have  two  wives  at  the   same  time. 
Mormonism,  too,  is  one  of  the  noble  plants  grown 
in  the  hotbed  of  Protestantism. 


P  '] 


y  GOOD  WORKS. 

By  the  grace  of  the  Sacraments,  and  by  the 
actual  graces  of  the  Holy  Ghost,  a  Catholia 
feels  himself  strong  enough  to  resist  every 
temptation,  able  to  overcome  all  obstacles  ti 
virtue,  to  become  more  virtuous  every  day 
more  and  more  like  to  Christ  by  the  daily 
practice  of  good  works,  to  increase  in  merii 
before  God,  every  hour  and  moment,  and  to 
gain  an  ever  increasing  crown  of  giory  by  his 


OF  PROTESTANTISM. 


69 


merita  TMa  is  truly  a  great  consolation  for  a 
man  who  ioves  God,  and  is  desirous  of  improv- 
ing in  virtue.  "  I  can  do  all  things  in  Him  who 
Btrengtheneth  me."*  I  can  do  ail  things,  if  I 
only  have  the  will  to  follow  Christ  with  the 
fervor  of  the  Saints.  If  I  only  have  the  will, 
'*  my  present  tribulation,  which  is  momentary 
and  light,  will  work  in  me  above  measure  an 
exceeding  weight  of  glory." 

Protestantism  deprives  you  of  this  consoling 
and  powerful  motive  for  practicing  virtue,  by 
teaching  you  that  you  can  do  no  good  works  at 
all,  even  with  the  aid  of  Divine  grace,  and  that 
what  appears  right  in  your  eyes  is  a  sin  before 
God. 

Many  among  you,  unacquainted  with  the 
original  doctrines  of  Protestantism,  and  Pro- 
testants only  in  name,  may  be  disposed  to 
accuse  me  of  calumny.  Tc  jrove  my  assertion, 
I  make  some  quotations  from  the  works  of  the 
early  Reformers.  Lutbjr  says,  "Every  good 
work,  though  performed  as  well  as  possible,  ia 
still  a  inial  Ein."f  "  Yea,  every  action  of  the 
just  man   is   damnable   and   a  mortal  sin. "J 


!    Ilfi" 


Pi 


I 


M 


*  Philipp.,  iv.  4. 

'\  Assert.  Omn.  Ait.  0pp.  Tom.  II.,  p.  325. 

X  Cp.  A;  M.^     '  I.  (Coufut.  Luther.  Rat.  latom.)  fel.  4A^ 


THE  CHARACTER 

Melanchthon  is  just  as  explicit.  He  says,  "  Al. 
our  actions  and  exertions  are  sins."*  "  Yea, 
even  to  eat,  to  drink,  to  work,  to  teach,  all  this 
id  sio/'t  Calvin  teaches  the  same  doctrine: 
"  Never  yet  has  a  pious  person  done  a  pious 
work,  which  was  not  damnable  in  the  sight 
of  God/'i 

How,  with  such  a  prospect  before  them,  can 
men  have  any  zeal  for  Christian  sanctity  or 
genuine  virtue  ?  The  certainty  of  offending 
God  by  our  best  works,  must  inevitably  deaden 
cr.d  destroy,  in  the  very  root,  every  desire  for 
virtue.  The  doctrine,  if  generally  acted  on, 
must  sweep  every  vestige  of  virtue  from  the 
<3arth.  In  all  cases,  when  adhered  to  in  any 
degree,  it  is  enough  to  sadden  and  deject,  and 
degrade  in  his  own  estimation,  every  honest 
man,  who  believes  in  God  and  longs  to  be 
pleasing  in  His  sight. 

Jf  you  ask  the  Reformers,  What  hope  can  a 
man  ha\e  of  saving  his  soul,  if  he  is  not  able 
to  do  any  thing  towards  saving  it  ?  Ycu  pro- 
mise him  salvation,  and  command  him  to 
hope  ;  but  on  what  ground  is  his  hope  to  rest? 


I  jilil 


•  Melanchth.  Loc.  Theol.,  p.  108.  " 

t  Ibid,  p.  92. 

t  Calvin.  Instit.  1.  II.  c.  yiii.  g  69  ;  1.  III.  o.  ir.  I  28,  m4 

0.  X«T.  «U  = 


OF   PROTESTANTISM. 


71 


The  early  Reformers  answer,  and  consistent 
Protestants  at  the  present  day  agree  with  them, 
that  man,  as  he  is  thoroughly  wicked,  can  only 
be  saved  by  faith.  If  he  has  the  faith,  sin  can- 
not injure  him,  and  he  has  no  need  of  good 
works.  Some  of  you  may  put  this  down  as  an 
unheard  of  calumny,  and  indignantly  ask  me 
when  and  where  the  Reiormers  ever  uttered 
BiLch  abominable  doctrines. 

Open  Luther's  works,  for  instance  his  "  De 
Vaptiviiale  Babylonica,'^  and  you  will  find 
this  doctrine  taught  and  inculcated.*  In 
a  letter  to  Melanchthon,  his  friend  and  co» 
Reformer,  he  uses  the  following  language  : 
"  Sin  as  much  as  you  can,  but  believe  still 
more  firmly.  We  must  sin  as  long  as  we  live. 
It  is  enough  to  believe  firmly  in  Christ,  the 
Lamb  of  God,  who  taketh  away  the  sins  of  the 
world.  From  Him  sin  will  not  separate  us, 
were  we  to  commit  murder  and  adultery  a 
thousand  times  a  day.f 

Some  of  Luther's  followers  went  so  far  as  ta 
assert  that  good  works  are  dangerous  to  salva- 
tion, on  the  false  ground  that  they  impair  the 
«aving  confidence  of  faith.     Nicholas  Amsdorf, 


hfl 


1    -  'I 


iliiil 


I  ■  !  ri 


11 


*  De  Captiv.  Babyl.  1,  IT.,  p.  26. 

f  Epist.  Dr.  Mart.  Luth.  a  Joan.  Aurifabro  coUecto  toi 
(.  Jena,  Ib&tf.    ' 


M    .  i 


72 


THE  CHARACTEB 


an  old  friend  of  Luther's,  maintained  this,  in  tha 
year  1 559,  as  genuine  Lutheran  doctrine.*  The 
doctrine  is  held  by  some  Calvinist  Protestants  to 
this  day.  Some  time  ago,  I  met  with  one  who 
defended  it,  a  Swiss  Calvinist  preacher,  with 
whom  I  happened  to  travel  to  St.  Louis.  As 
regards  Americans,  I  hope  there  is  not  one 
among  them  who  takes  such  abominable  views 
of  the  Christian  Religion.  Yet  it  must  always 
remain  true  that  the  Reformers  inculcated 
them  as  the  pure  doctrine  of  Christ;  and,  with 
Buch  leaders.  Protestantism  must,  to  say  the 
least,  look  exceedingly  suspicious. 


THE  STATE  OF  MAN  AFTER  DEATH. 


I  ^<i'i 


purgatorv. 

Our  life  on  earth  will  soon  be  past,  and 
eternity  will  quickly  begin  for  us.  A  Christian 
may  not  be  conscious  of  any  mortal  sin 
unatoned  for,  yet  he  knows  that  the  eye  of  God 
discovers  imperfections  even  in  His  saints  ;  ha 
feels  that  he  is  not  worthy  of  Christ,  and  has 
no  resource  except  in  God's  infinite  mercy,  and 

♦  err.    Calv.   Instit.  1,  III.  c.  12.  86.  Item   Luther.   Da 
Tfr.    Bab.  1.  ii.,  p.  284,  and  Edit.  Lipe.  1.  xiv.,  p.  128, 


OF  PROTESTANTISM. 


73 


in  the  hope  that,  if  he  has  not  reached  stainlesa 
perfection  here,  God  will  purify  hia  soul  in  a 
future  state. 

The  Catholic  Church  affirms  that  his  hope  la 
not  a  vain  one.  She  teaches  that  there  is  a 
place  of  expiation,  callea  Purgatory,  where 
ebuls  are  perfectly  cleansed  from  every  stain 
of  sin  ;  and  further,  that  the  souls  in  Purgatory 
remain  united  with  the  living  in  the  bonds  of 
a  holy  love,  and  that  this  union  is  a  real  and 
efficacious,  not  a  fruitless,  union ;  that  the 
suffering  souls  are  relieved,  and  even  released, 
in  view  of  our  intercessions  and  good  works, 
and  especially  by  the  Sacrifice  of  the  Mass. 
The  Catholic  Church  teaches,  besides,  that 
those  souls,  grateful  for  our  assistance,  inter- 
cede for  us  in  their  turn,  especially  after  their 
admittance  into  heaven. 

It  is  a  great  consolation  to  be  able  to  give 
such  efficacious  proofs  of  our  love  to  our 
departed  friends.  It  lessens  our  sorrow  for 
their  loss  ;  it  strengthens  Christian  hope  in  us, 
and  permits  us  to  taste  all  its  sweetness.  It 
has,  besides,  the  highly  beneficial  eflect  of 
frequently  fixing  our  thoughts  .on  our  last  end 
and  an  impending  eternity.  The  Holy  Ghost 
has  said,  "  It  is  a  holy  and  wholesome  thought 
to  pray  for  the  dead  that  they  may  be  loosed 
8 


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Troir  Bin."*  All  experience  shows  tf.at  it  U 
both  holy  and  consoling. 

I  question  whether  more  consoling  tears  are 
ever  shed,  than  those  thai  flow  m  prayer  over 
llio  graves  of  the  departed.  Ank  a  loving  son, 
or  daughter,  when  they  rise  from  their  knees  at 
the  graves  of  their  parents  ;  ask  a  widow  o'r 
mother  bending  in  tears  over  the  tombstone  of 
a  husband  or  son,  whether  any  thing  on  earth 
has  power  to  console  them,  half  as  much  as 
prayer  for  the  departed.  Indeed,  merely  to  see 
others  praying  at  the  graves  of  their  relatives 
and  fiiends,  is  enough  to  make  us  share,  by 
Christian  sympathy,  in  the  visible  consolation 
that  refreshes  the  mourners. 

Protestantism  takes  away  this  consolation. 
It  denies  Purgatory,  declares  prayers  for  the 
dead  useless,  and  stigmatizes  them  as  supei- 
stitious.  It  leaves  the  full  bitterness  of  death 
rankling  in  the  hearts  of  the  survivors.  Be- 
sides, the  Protestant  doctrine  contradicts  all 
just  notions  of  merit  and  punishment,  and 
entangles  you  in  a  net  of  inconsistencies.  For 
if  there  is  no  Purgatory,  a  man  who  dies  with- 
out being  in  mortal  sin,  yet  not  without  failings, 
cannot  go  to  Heaven,  nor  yet  c.>n  he  be  con 


*  t  Mach.,  xii   18. 


OP    PROTESTANTISM. 


75 


dieinned  to  Hell,  since  nothing  defilf^d  can  entef 
Heaven,  and  i!  ould  bo  injustice  in  God  to 
condemn  a  man  to  Hell  who  is  not  guilty  oi 
any  j2:rievou8  transgressions.  Whither  then 
hail        '  '  sent? 

On  this  point,  an  infidel  could  convict  Pro- 
testantism of  error.  If  you  admit  Heaven  and 
Hell,  he  might  say,  you  are  forced  either  to 
admit  Purgatory,  nr  to  maintain  that  the  slight- 
est failing  is  a  mortal  sin  deserving  Hell.  The 
Reformers,  as  we  have  seen,  mjuatained  the 
latter  alternative.  But  1  greatly  doubl  whether 
any  of  you  are  ready  to  go  so  far,  and  would 
eay  that  every  slight  fault,  such  as  a  useless 
word,  or  a  momentary  irritation,  is  a  grievous 
sin  and  deserves  eternal  punishment.  Every 
intelligent  man  must  come  to  the  conclusion 
that  there  is  a  middle  place.  Infidels  would 
sooner  deny  the  existence  of  Hell  than  that  of 
Purgatory.  In  fact,  the  Universalists  do  so, 
and^  many  modern  Protestants  agree  with  theni, 
for  the  Hell  which  they  admit  not  being  eternal, 
is  nothing  more  than  Purgatory.  The  d'^nial 
of  Purgatory  is  as  inconsistent  with  reason  as 
It  is  distressing.  It  is  as  repugnant  to  the 
mind  as  to  the  heart,  to  think  that  our  departed 
friends,  whom  we  cannot  believe  to  have  been 


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76 


THE  CHARACTER 


without  failings,  are  all  lost,  and  beyond  the 
reach  of  our  prayers. 


THE  COMMUN-IOif  OF  SAINTS. 

As  Christians  we  believe  that  all  who  are 
free  from  oin  at  the  moment  of  death,  enter 
Heaven.  We  should  naturally  wish  to  remain 
in  communion  with  them,  if  possible ;  to  make 
them  acquainted  with  our  wants  and  sorrows, 
and  receive  from  them  some  efficacious  assist- 
ance, just  as  we  remain  in  communication  with 
our  friends  in  distant  countries,  and  are  united 
with  them  in  feeling,  affection,  and  mutual 
services. 

The  Catholic  Church  affirms  that  there  exists 
a  Communion  between  us  and  the  blessed; 
that  the  Saints  know  our  wants,  sympathize  in 
our  joys  and  sorrows,  and  pray  for  us,  because 
they  love  us.  They  have  reached  the  haven, 
and  now  extend  a  helping  hand  to  their 
brethren  still  on  the  stormy  ocean.  We  might, 
of  course,  pray  to  God  alone,  but  God,  in  his 
infinite  wisdom  and  love,  has  united  all  hia 
children,  in  time  and  in  eternity,  in  the  bonds 
of  a  mutual,  intimate,  active,  efficacious  love. 
This  is  the  order  of  Divine  Providence.  As  we 
pray  for  the  souls  in  Purgatory,  so  the  SaintP  in 


OF  PROIESTANTISM. '  Tt 

« 

Heaven  intercede  for  us,  and  the  prayers  of  all 
are  efficacious.  Tiiis  beautiful  Communion 
witii  the  Saints  carries  along  with  it  the  recol- 
lection of  theii  virtues,  and  warns  us  to  secure 
a  part  in  their  glory  for  ourselves  by  imitating 
their  example. 

There  is  in  this  Communion  of  holy  lOve 
a  consolation  which  all  must  acknowledge. 
Wherever  faith  exists,  consolation  ^s  sought  in 
mutual  prayer.  We  ask  each  other's  prayers, 
and  find  a  comfort  in  the  thought  that  those 
who  love  us  pray  for  us  and  y^ith  us.  Virtuous 
parents  and  children  are  consoled  by  knowing 
that  each  fulfils  his  duty  of  holy  love  by  pray- 
ing for  the  other.  The  consolation  of  Catho- 
lics often  exhibits  itself  visibly,  when  a  Priest 
promises  to  remember  them  at  the  altar.  The 
Apostle  himself  asked  the  prayers  of  the  newly 
converted;  and  the  early  Christians  were 
united  in  the  joys  of  mutual  prayer,  as  well  as 
in  mutual  love.  There  is  a  mutual  consolation 
even  in  death,  when  parents  can  close  their 
eyes  with  the  assurance  that  their  children  will 
pray  for  them,  and  when  children  hear  from  the 
dying  lips  of  their*parents  the  parting  promise 
to  remember  them  before  God  in  heaven, 
'i'here  is  a  consolation  for  all  the  faithful  iq 
the  tboughtj  that  in  losing  a  brother  or  dear 


78 


THE  CHARACTER 


<oved  fuenJ  on  earth,  they  gain  an  affectionati 
intercessor  in  heaven. 

To  be  united  to  the  Sainta  in  heaven,  to 
6e  one  heart  and  one  soul  with  them,  :&  • 
consolation  great  in  proportion  to  the  purity, 
and  power,  and  glory  of  the  Saints.  The  balmy 
breath  of  a  pure  life  is  wafted  from  the  highest 
heaven  into  our  inmost  souls;  glorious  wit- 
nesses watch  our  etruggles,  powerful  protectors 
cover  us  with  their  shields,  victorious  heroes 
spur  us  on  to  victory  by  their  example. 

Saints,  in  the, strictest  sense  of  the  word 
those  whose  heroic  virtues  God  has  atested  by 
manifest  miracles,  a^e  a  source  of  consolation 
peculiar  to  the  Catholic.  Protestants  are  often 
forced  to  acknowledge  and  admire  the  great- 
ness of  their  virtues.  They  all  belong  to  us  : 
Protestants  claim  none  of  their  own.  We 
possess,  as  I  have  remarked  above,  a  countless 
host  of  Saints,  virgins,  confessors,  priests, 
bishops,  martyrs.  To  be  of  the  same  Church 
with  these  numberless  heroes  of  the  Cross,  to 
be  in  intimate,  active,  efficacious  Communion 
with  them,  this,  assuredly,  is  an  exceedingly 
<great  consolation.  • 

Of  all   this  consolation   Protestantism  has 
utterly  despoiled  you.      It  denies^  our  Com 
muwon  -.vith  the  Saints,  maintains   that  the 


OP  PROTESTANTISM.  79 

Saints  neither  know  our  wants  nor  hear  out 
prayers,  and  even  pretends  that  their  prayers 
for  us  would  be  an  injury  to  Christ.    Protest- 
•ntism   has   forgotten,  or    does   not  wish  to 
remember,  what  faith  so  explicitly  teaches,  that 
all  that  the  Saints  are,  and  all  they  are  able  to 
do  for  us,  they  are,  and  are  able  to  do,  only  in 
and  through  Christ.     All  the  children  of  Christ, 
whether  living  or  dead,  whether  on  earth  or  in 
heaven,  are  united  in  Him,  one  in  Him  through 
love,  and  this  intimate  union  with  e^ch  other  )«, 
brought  home   to   us   in   the  Communion   of 
bamts.     Protestantism  breaks  up  the  consoling 
union  of  the  children  of  God,   removes  the 
fc>aints  from  us  to  £.a  unapproachable  region 
and  leaves  no  trace  of  a  livin/ ,  active  Com 
munion  between  the  Church  on  earth  and  the 
Church  m  heaven.     Death,  if  we  would  believe 
Protestantism,  ends  all  CV)mmunion  between 
brethren.     The  dead  are  dead,  is  the  climax  of 
the  icy,  deathlike,  and  deadening  doctrines  oi 
Protestant  theology. 


Here  I  close  my  comparison.  Whoever  has 
gtVen  the  preceding  pages  an  attentive  perusal 
will,  I  nope,  acknowledge  that  I  have  fully 
made  out  the  charge  that  Protestantism  is  a 


8U 


THE  CHARACTER 


Religion  of  Distress,  that  it  has  rejected  the 
consoling  doctrines  of  the  Church,  and  substi 
tuted  for  them  most  distressing  tenets.  I  am, 
Iherefore,  justified  in  asking  you  with  deep 
nslonishment  and  unfeigned  compassion.  How 
could  your  ancestors  reject  the  Catholic  Church 
for  such  a  Religion  ?  How  can  their  descend- 
ants have  blindly  clung  to  it  for  three  cen- 
turies ?  You  will  agree,  that,  on  the  supposi- 
tion of  both  the  Catholic  and  Protestant 
doctrines  being  mere  human  inventions,  there 
would  be  good  reasons,  founded  on  real  wants, 
for  becoming  Catholics,  but  not  a  single  valid 
reason  for  becoming  Protestants. 

A  learned  Protestant,  Lessing,  has  said, 
f*  Considering  the  faith  of  a  Catholic  Priest,  I 
can  imagine  no  man  happier  than  he  must  be." 
This  is  the  truth.  Happy,  indeed,  is  he,  and 
happy  beyond  the  'measure  allotted  to  other 
men,  who  has  been  ordained  to  be  th**  dispenser 
of  the  mysteries  of  grace  under  the  iew  Law, 
and  the  representative  of  the  mercies  of  Chiist 
to  men.  I  need  only  point  to  the  privilege  o| 
ofTering  up  in  real  Sacrifice  to  God  the  Body  and 
Blood  of  the  Redeemer.  If  you  conceive  what  a 
Catholic  priest  is,  you  must  see  that  it  is  a  sur- 
passing consolation  for  a  man  purchased  by 
the  blood  of  Jesus,  to  be  permitted  to  stand  in 


Mi     '< 


OF  PROTESTANTISM. 


81 


«o  fntimate  a  union  with  Him,  and  to  offer 
such  a  Sacrifice  for  his  own  salvation  and  the 
'lalvation  of  the  world.  The  Priest  is  placed  on 
Calvary  and  near  the  Cross,  in  a  manner  given 
fo  Rone  but  him. 

I  shall  say  nothing  of  the  consolations  he 
derives  from  the   administration  of  the  other 
mysteries  of  grace,  at  whose  source  he  stands. 
I  will  only  remark,  that  Lessing  might  just  aa 
well  haT3  said,  "Considering  the  faith  of  a 
Catholic,  I  cannot  imagine  a  happier  man  than 
a  practical  Catholic."     Lavater,  another  cele- 
brated Protestant,  said  as  mucn  in  his  « Por- 
table  Library  for  Friends:"    "I  consider  a 
Dractical  Catholic  as  one  of  the  most  honorable 
and  blessed  of  men."     He  is  blessed  indeed, 
for  he  enjoys  in  the  certainty  of  his  faith,  in  the 
infallibility  of  its  promises,  in  the  consolations 
it  administers,  that  «  peace  of  God,  which  sur- 
passeth  all  understanding,"  which   the  world 
cannot  give,  and  which  Protestant  sects  desire, 
but  seek  in  vain. 

I  here  recall  to  mind  a  fact  which  happened 
at  Mihvaukie,  during  a  renovation  of  the 
Mission.  A  physician,  a  man  oi  education, 
followed  me  to  my  room  after  a  sermon,  and 
threw  himself  into  an  arm-chair  in  an  evident 
itatc  of  despair.    I  asked  him,  "  What  do  you 


82 


THE  CHARACTER 


want  of  me,  sir."  "Comfort,  comfort,"  ha 
answered,  "I  want  consolation  and  peace,  and 
cannot  find  it  in  my  Religion."  "  What  ii 
your  Religion  ?"  "  I  am  a  Protestant."  "Have 
you  the  courage  to  examine?"  "Certainly." 
**  Then  you  will  scon  be  a  Catholic,  and  find 
consolation."     And  ^  >  it  proved. 

Learned  Protestants,  such  as  Leibnitz,  Clau- 
dius, Haman,  Jacobi,  Schiller,  Goethe,  Novaiis, 
Wolfgang  Menzel,  seem  to  have  anticipated 
the  consolation  which  the  Catholic  religion 
would  have  given  them.  They  longed  for  itj 
but  had  not  the  resolution  to  brave  public 
opinion,  and  avail  themselves  of  the  consola- 
tions that  would  have  secured  their  happiness 
here  and  hereafter. 

It  happened,  while  I  lived  at  Vienna,  that  a 
celebrated  Protestant  minister  mounted  the 
pulpit  on  Good  Friday,  to  preach  a  sermon  on 
the  Passion  of  our  Lord.  He  said  in  a  mourn 
ful  tone  of  voice,  "  Ah,  what  a  death,  my 
brethren  !  I  ought  to  comfort  you,  but  aias  ,  « 
myself  have  no  consolation.  Amen."  With- 
out adding  another  word,  he  left  the  pulpit, 
This  theatrical  display  had  but  too  much  truth 
in  it.  The  death  of  Christ  has  no  power  to 
comfort  us,  if  we  refuse  to  approach  the 
■treaiiis  of  consolation  that  fiow  from  it.    That 


OP  PROI'ESTANTISM.  f^% 

minister  spoke  as  if  standing  in  spirit  »n  Cal 

vary,  and  pronounced  judgment  against  him 

self  and  against  the  whole  system  of  Pretest- 

antism      Luther  himself  declared  that  «  he  had 

^ev.r  derived  any  consolation  from  his  new 

Rehgion,  and  that  he  could  not  draw  any  con- 

iolation   from  the  death  and  resurrection  o1 

l^linst,    m    consequence  of  his  want  of  faith"* 

Protestantism   is,   and   must  forever  be,* a 

Religion   without  consolation,   a  Religion   of 

distress.     It  appears  such,  especially,  wheri  its 

doctrmea  are  compared  with  the  doctrines  of 

the  Catholic  Church. 

The  only  consolation  Protestantism  as  such 
has  to  offer,  is  a  wicked  one^-Sm,  but  believe. 
n  thus  stigmatizing  Protestantism,  and  in  all 
1  have  to  add  in  conclusion  of  this  portion  of 
my  subject,  I  do  not  mean  to  speak  of  Pro- 
testants  in  general,  and  least  of  all  of  modern 
Protestants,  most  of  whom  are  Protestants  only 
m  name,  and  have  never  fully  examined  thti 
genume  Protestant  system  as  it  came  from  the 
hands    of    the    early    Reformers.      Whoever 
exammes  Protestantism  in  its  origin,  primiUva 
direction,  and  logical  developement,  must  come 
to  the  conclusion  that  it  is  only  fit  to  console  9 


wi,ii 


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mn 


B4 


THE  OHARACTER 


wicked  heart :  I  believe,  therefore  I  may  sin  08 
much  as  I  please ;  sin  can  do  me  no  harm,  for 
with  all  the  crimes  in  the  world  on  my  con- 
science, if  I  have  faith,  I  am  sure  of  heaven. 
This  is  the  secret  starting  point  of  the  Reform- 
ation, its  real  origin,  and  root;  it  gave  birth  to 
all  the  doctrines  peculiar  to  Protestantism,  and 
contains  an  obvious  explanation  of  all  it  has 
rejected.  The  primitive  Protestant  principle 
once  admitted,  that  a  man  may  do  all  thai 
h^  pleases,  and  still  be  saved,  provided  he 
believes,  there  is  no  longer  any  use  for  Con- 
fession, Indulgences,  Extreme  Unction,  the 
Invocation  of  Saints,  nor  for  any  of  the  peculicir 
doctrines  of  the  Catholic  Church ;  the  laws  of 
God  themselves  aie  practically  abolished. 

The  primitive  Protestant  principle,  as  it  leads 
on  the  one  hand  to  a  vicked  presumption  of 
the  mercy  of  God,  and  an  unfounded  hope  of 
heaven,  as  its  only  consolation ;  sc,  on  the 
other  hand,  it  generates  despair.  Extremes 
meet.  I  have  asserted,  not  only  that  Protest- 
antis»m  is  a  Religion  of  Distress,  but  that  it  is  a 
RiiHgion  of  Despair ;  this  may  be  partly  con- 
cluded from  the  preceding  pages,  and  I  now 
(iroceed  to  prove  it  more  fully. 


;t-.- 


OP  PROTESTANTISM. 


66 


SECTION  IL 


CONSEQUENCES. 


Protestantism  leads  to  despair,  because  it 
denies  free-will.  This  alone  proves  the  asser- 
tion. 

For  a  large  number  of  Protestants,  despair 
is  the  consequence  likewise  of  the  fundamental 
Protestant  doctrine,  that  the  Bible  is  the  only 
Rule  of  Faith,  and  that  every  one  must  make 
out  his  own  faith  from  the  Bible,  for  no  one 
can  come  to  any  certainty  in  regard  to  faith 
either  by  Private  Interpretation  or  by  Private 
Inspiration  ;  and  for  those  who  cannot  read,  or 
cannot  succeed  in  imagining  that  they  have 
any  Private  Inspiration,  nothing  evidently  ia 
possible  but  despair. 

Luther  himself  confessed  that  he  was  tempted 
to  despair.  On  one  occasion,  Dr.  .Tone  -,  in  q 
conversation  with  him,  quoted  the  tex«   of  St. 


r 

I 


86 


/ 


1!HE  CHARACTER 


.•4 


Paul,  "  For  the  rest,  there  is  laid  up  for  me  a 
crown  of  justice,"  and  exclaimed,  "  How  beau* 
tifuily  the  Apostle  f peaks  !"  •*  Yes,"  replied 
Lather,  "  but  I  do  not  think  he  believed  as  firmly 
as  his  words  seem  to  indicate.  People  imagine 
that  I  believe  as  firmly,  as  I  express  myself 
strongly  in  my  sermc.is;  but  that  is  not  the 
case."*  Indeed,  Lulher,  not  only  confessed 
that  he  was  tempted  to  despair,  and  that  he 
was  frequently  so  tempted,  but  he  thought 
that  St.  Paul  was  tempted  to  despair  as  well 
as  he,' and  in  this  sense  he  explained  the  words 
of  the  Apostle,  "  I  die  daily." 

Protestantism  has  also  advanced  the  doctrine 
of  Predestination.  Calvin  taught  explicitly 
that  God,  from  all  eternity,  has  predestined  a 
portion  of  the  human  race  to  salvation,  and  the 
rest  to  eternal  ruin.  He  says,  "  We  call  Pre- 
"destination  the  eternal  decree  of  God,  by 
"  which  He  has  ordained  of  His  own  free-will 
"  what  He  will  do  with  every  man,  for  all  men 
"  are  not  created  in  the  same  manner,  but 
"some  are  appointed 'for  eternal  salvation, 
"  others  for  eternal  damnation.  Hence  accord- 
"  ing  as  a  man  is  created,  we  say  that  he  is 
**  predestined  either  to  eternal  life,  or  to  eternal 
'♦  damnation."!     Calvin   goes   so  far  in   this 

•  Luther.  Colloq.  p.  133. 

t  Calv.  IiBtit.  J.III.  c.  21.  n.». 


OF  PROTESTANTISM. 


sr 


blasphemous  doctrine,  as  to  say,  that  "God 

•  permita  those  who  are  predestined  to  eternal 
'  damnation  to  do  some  good  in  this  life,  but 
'  Jhnt  lie  permits  it  only  in  order  to  make  them 

•  the  more  guilty  and  punish  them  the  more 

•  severely  in  eternity."*     Not  only  Calvinists 
but  all  true  Protestants,  even  such  as  do  not 
hold  Calvin's  horrible  axioms  explicitly,  are  in 
consistency   bound   to   admit  the   doctrine  of 
absolute  Predestination.     This  follows  from  the 
doctrine  of  Luther  and  hi=.  followers,  admitted 
Dy  all  genuine  Protestants,  that  the  fall  has 
completely   ruined   our    nature,    and,    hence, 
destroyed  our  free-will.      Salvation  or  damna- 
tion, therefore,  cannot  in  any  degree  depend  on 
free-will,  for  free-will  does  not  exi^t;   hence, 
it  must  depend   absolutely  on  Divine  Predes- 
tination, the  more  so,  as,  according  to  genuine 
Protestant  doctrine,  there  is  no  such  thing  as 
co-operation  with  £:rac6  or  with  ju8tificati6n. 
The  same  consequence  follows  from  the  Pro- 
testant doctrine  of  saving  faith,  for,  as  taught 
by  Protestantism,  this  saving  faith  no  one  can 
give  to  himself,  or  co-operate  in  obtaining. 

Melanchthon   agrees   with  Calvin,  and  says 
mthout hesitation,  "Everything  that  happens, 


•  Instit.  1.  in.  0.  2.  n.  11. 


88 


THE   CHARACTER 


ny 


hi' 


Hi 


happens  necessarily  by  Divine  Predejttnattfi^ir 
tiierefore  our  will  has  no  freedom."* 

In    opposition    to    this    general    Piotestanj 
doctrine,  the  Council  of  Trent  has  framed  the 
following  canon  :  "  If  any  one  shall  say,  that 
the  grace  of  justification  is  given  to  those  only 
who  are  predestined  to  life  eternt  1 ;  but  that 
all  the  others  who  are  called,  are  cail'^d  indeed, 
but  receive  no  grace,  because  by  Divine  power 
predestined  to  evil ;  let  him  be  anathema."-j- 
,    After  this,  my  candid  American  friends,  judgf) 
whether    I    have     exaggerated     my    charges 
against  Protestantism,  considered,  chiefly,  in 
its  origin  and  primitive   direction.     I  hope  I 
have  torn  away  from  the  face  of  Protestantism 
the  mask  of  a  Divine  Religion.      It  is  not  my 
fault  if  Protestantism  now  appears  to  you  like 
a  spectre,  risen  from  its  grave  of  three  cen- 
turies of  corruption,  staring  you  in  the    face 
with  the  empty  look  of  desolation,  and  welcom- 
ing you  with  the  ghastly  smile  of  despair, 

ULTERIOK  CONSEQUENCES. 

But  there  ia  worse  than  despair  in  its  un- 
earthly aspect.     Taking  Protestantism'  in  iti 

•  Melftnchth.  hoc,  Theol.  edit.  Angab,  182L 

*  CJonc,  Trid.  Sees.  vi.  tad.  xvil. 


I'll' 


OF   PROTESTANTISM.  gg 

origin  and  primitive  direction,  I  have  to  Uand 
It   with   a  stiJl   darker  stigma.     On   a  more 
tiiorough  investigation,  you  will  discover  in  it 
abominations  such  as.  were  shown  to  Ezcchiel 
in  the  vision  of  the  w^.li  of  Jerusalem.     A, 
with  the  prophet,  who  at  first  did  not  see  any 
.  thing  offensive,  but,  after  digging  into  the  wall, 
t.eheid  the  abominations  of  the  city  ;  go  it  id 
v>'ith  many  Protestants,  particuJarJy  with  such 
as  beheve  in   Christ  as  the  Redeemer  of  the 
world,  and  the  Founder  of  a  Divine  Church. 
They   only  see   in    Protestantism   a   peculiai 
developement  of  Christianity,  with  nothing  that 
Btrikes  them  as  offensive.     To  hold  that  every 
man  must  make  out  his  religion  from  his  own 
Bible,  does  not  seem  to  them  to  have  in  it  any 
thing  very  alarming.     But  this  is  not  the  whole 
of  Protestantism,  nor  Protestantism  as  such, 
that  is,  Protestantism  considered  in  its  origin' 
tendencies,  and  logical  developements.     It  is' 
only  upon  a  closer  examination  than  ordinary 
that   Protestants    come   to   discover    its    real 
nature  and  entire  meaning,  and  are  forced  to 
admit  that  it  is  odious  in  itself  and  abominable 
in  Its  consequences.     I  will  show  you  that  Pro- 
testantism  in  its  origin  and  logical  tendencies. 
IS  a  Religion  of  immorality,  of  insubordination 
and  despotism,  of  irreligion  and  blasphemy 


1 

Ti 

■r^ 

K 

ii  H 

il 

1 

i 

90 


THE  CHARACTEE 


You  may  feel  indignant  at  these  charges^ 
and  they  must  appear  to  you  to  be  most  atro- 
cious calumnies  ;  but  before  throwing  away  the 
book,  glance  at  my  proofs,  and  refute  them  ii 
you  can  •.  this  much  I  have  a  right  to  expec 
from  your  candor  and  independence  of  char 
acter. 

I  call  Protestantism,  in  its  origin  and  logical 
tendencies,  a  Religion  of  immorality.     Here  ia 
my  proof.     Luther  and  his  associates  taught 
that  Christ  had   abrogated   the   whole  moral 
law;    that   the    moral    law   was   only   to   be 
regarded  as  a  rule  of  policy  for  holding  society 
together,  but  that,  as  a  matter  of  conscience, 
the  true  believer  need  not  trouble  himself  about 
it.     Read  Luther's    "  Commentaries   on    the 
Epistle  to  the  Galatians,"  and  you  will  find  this 
very  doctrine  word  for  word.     Among  other 
things  he  has  the  following :  "  Therefore  we 
B-ay   that   the   Ten    Commandments  have  no 
fight  to  accuse   or  frighten  a  conscience  in 
which  Christ  reigns  by  His  grace,  as  Jesus  nas 
annulled   such   a  right  in   the   Law."      And 
again,   "  In  general,  Christ   did   not  come  to 
instruct  mankind  as  a  Teacher.     This  He  has 
only   done   by   chance.     His   office  was  only 
that  of  coveiing  the  sins  of  men." 
This  is  what  Luther  and  the  other  Reformerg 


ii   "iii 


OF  PROTESTANTISM. 


91 


understood,  or  pretended  to  understand,  by 
the  freedom  of  the  Gospel.  They  all  taught 
that  the  moral  law  can  give  no  uneasiness  to 
the  conscience  of  the  believer,  because  he  haa 
faith  in  Jesua,  who  by  His  merits  has  covered 
every  transgression  of  the  Law.  Hence  thej 
.  say,  "  The  Holy  Ghost  is  principally  called  the 
Paraclete  or  Comforter,  because  He  comforta 
the  disquieted  consciences  of  believers,  by 
enlivening  theii  faith,  which  renders  every 
wound  of  conscience  harmless."* 

Luther  calls  Catholic  Theologians  fools,  who 
lo  not  know  what  they  say,  when  they  main- 
tain that  Christ  has  abrogated  the  ceremonies 
only  of  the  Old  Law,  not  the  Commandments. 
In  his  "  Commentary  on  the  Epistle  to  the 
Galatians,"  he  compares  the  sensual  man  to 
Abraham's  mule  left  behind  in  the  valley, 
while  Abraham  ascended  Mount  Moria  with 
Isaac.  He  says,  "  The  mule  at  the  foot  of  the 
mountain  could  do  what  it  pleased.  So  the 
minds  of  believers  may  without  uneasiness  sun 
themselves  on  the  mountain,  without  troubling 
themselves  with  what  the  mule  of  the  flesh 
may  do." 

The  Ten  Commandments  are  only  an  ex 


•  Solid.  Tecla''.  V.  De  Lege  et  Evang. 


'I'I'I 


i 


i       P>' 


■* 


!    J! 


92 


THE  CHARACTER 


planation  of  the  natural  ]aw :  v<6rogate  them, 
and  there  is  an  end  of  all  morality,  and  W6 
need  no  longer  talk  of  virtue.  As  is  amply 
proved  by  the  complaints  of  the  early  Reformers, 
the  new  gospel  morality  soon  bore  its  fruit  ia 
the  frightful  licentiousness  that  sprettd  far  and 
wide  even  in  their  own  lifetime. 

Protestantism,  in  its  origin,  was  bo  deeply 
infected  with  this  kind  of  gospel  freedom,  that 
the  contagion  crossed  the  ocean  and  covered 
all  England.  The  Methodist  Conference, 
linder  Wesley,  in  1770,  declared  publicly,  that 
the  reason  of  the  fearful,  universal  immorality 
then  prevailing,  was  the  wide-  spread  opinion 
that  "  Christ  had  annulled  the  Moral  Law,  and 
that  evangelical  freedom  dispensed  with  the 
Ten  Commandments." 

Many  of  the  adherents  of  the  Reformers,  no 
doubt,  spurned  this  wicked  doctrine  ;  and  there 
is  not,  perhaps,  a  man  among  you  who  does 
not  repudiate  it  with  scorn  and  disgust.  Stilj, 
as  Protestants,  you  are  the  followers  of  the  first 
Reformers,  and  honor  them  as  your  leaders 
The  birth-place  of  those  men,  who  receive  so 
much  of  your  praises,  is  still  infected  with  the 
breath  of  their  noisome  teachings.  How  long 
will  you  endure  a  Religion  of  whose  funda- 
mental  doctrines  such  teachmga  are  tho  le^iti 


OF   PROTESTANTISM. 


93 


mate  deductitns  ?  I  say  legitimate,  for  if  man 
has  no  free-will,  as  Protestantism  has  main- 
tained, he  cannot  be  bound  by  any  law,  any 
more  than  the  brute.  Were  you  to  discover  that 
a  single  accredited  Catholic  theologian  has  ever 
taught  that  the  Ten  Commandments  are  not 
Dinding  on  the  consciences  of  Catholics,  I  verily 
believe  you  would  instantly  drive  us  all  out  of 
the  country.  Why  do  you  not  turn  against 
Protestantism,  the  same  indignation  that  would 
be  raised  against  us  ?  Can  that  be  right  in  the 
case  of  Protestants,  which  in  the  case  ol 
Catholics  would  be  an  atrocious  crime  ? 

I  have  called  Protestantism,  in  its  origin  and 
logical  tendency,  a  Religion  of  disorder  and 
despotism.  If  the  Divine  law  has  no  binding 
force,  it  is  evident  that  human  laws  can  have 
none.  Whoever  has  a  right  to  say,  I  am  my 
own  authority  in  faith,  my  own  judge  in  Reli* 
gion,  my  own  master  in  Divine  things,  must 
be  allowed  to  say,  and  have  the  courage  to 
proclaim  with  no  less  boldness,  I  am  my  own 
Sovereign  and  my  own  law-giver,  and  will  not 
be  bound  by  the  laws  of  the  State.  There  is  no 
need  of  being  a  Louis  XIV. ;  it  is  enough  to  be 
a  consistent  reasoner,  after  you  have  once  said 
/  am  the  Church,  to  take  the  next  step  and  say, 
*  V  etat  c'est  moi-    ^  am  the  State."     When 


( 


I   i 


.t  y.J 


|! 


94 


THE  CHARACTER 


iJ 


once   this   step   is    taken,  confusion,  tumuli 
violence,  bloodshed,  anarchy,  must  ensue  ;  oi 
if  they  do  not,  it  is  because  men  are  inconsist- 
ent, and  afraid  to  carry  out  their  opinions,  to 
their  full  length,  in  practice.     Indeed,  ycu  are, 
in  general,  much  better  men,  than  logicians. 
When  Germany  was  deluged   with   blood  by 
the  rising  of  the  peasants,  Erasmus  was  right 
in  writing  to  Luther,  "  We  now  reap  the  fruits 
of  your  spirit.     You  do  not  acknowledge  the 
leaders,  but  they  acknowledge  you.     You  have,  it 
is   true,   disowned   their   proceedings  in   your 
frantic  little  book,  but  you  do  not  prove  that 
you  have  given  no  occasion  to  the  calamity  by 
the   books    which   you    have    written   against 
monks  and  bishops,  and  concerning  evangelical 
freedom." 

Protestantism,  in  its  origin,  likewise  estab- 
lished the  principle,  and  furnished  the  justifica- 
tion of  despotism.  Luther  says  in  his  "  Com- 
mentary on  the  Epistle  to  the  Galatians," 
"  Human  laws  have  nothing  to  do  with  con- 
science." And  writing  about  the  Rebellion  of 
the  Peasants,  he  says,  "  Let  cannons  roar 
around  the  heads  of  the  peasants  ,  these. are 
the  only  reasons  to  be  given  to  those  fellows. 
It  matters  not  if,  some  innocent  man  perish  in 
the  conflict."     This  is  a  pretty  despotic  counsel 


OF  PKOTESTANTISM. 


93 


»» 


AH  mow  how  faithfully  it  was  followed 
by  Henry  Vlll.  and  Elizabeth.  "My  Lords, 
either  your  consent,  or  your  heads,"  said 
Henry  VIII.,  to  his  stubborn  Parhament,  and 
then  rubbed  his  hands  together  with  quiet 
self-complacency.  The  original  Protestant 
principles  make  the  Sovereign  a  despot  over 
the  Church  as  well  as  in  the  State.  You  are 
acquainted,  I  hope,  with  the  famous  old  Pro- 
testant axiom,  "  Cujus  est  regio,  illius  est  religio 
— He  that  rules  the  country  is  master  of  its  reli- 
gion.''' Even  in  our  own  days,  a  woman  rules 
the  Church  of  England  as  its  supreme  head. 
Some  of  your  prejudiced  historical  writers  con- 
tinue to  repeat  the  exploded  fable  of  a  Johanna 
Papissa—Fope  Joan :  in  England,  we  have  a 
real  female  pope  in  the  person  of  Queen 
Victoria. 

Lastly,  I  have  called  Prote«tantism,  in  its 
origin  and  logical  tendency,  a  Religion  of  irre- 
ligion  and  blasphemy.  I  prove  it.  Where  no 
free-will  exists,  there  can  exist  no  religious 
duties,  and  a  Religion  v^ithout  religious  duties 
is  no  Religion  at  all.  A  Religion  that  denies 
free-will  and  abrogates  the  Commandments, 
contradicts  the  very  idea  of  Religion,  as  ia 
evident  from  the  derivation  and  meaning  of  the 
word.     Religion  comes  from  religare,  to  bind 


■i     I'M 


96 


THE  CHARaCTEB 


anew,  and  points  to  dogmas  and  duties,  bind 
ing  on  tiie  intelligence  and  conscience,  and 
uniting  us  to  God.  The  denial  of  free-will  and 
of  the  obligation  of  the  moral  law,  destroys  the 
bond,  and  therefore  annihilates  the  primary, 
fundamental,  essential  idea  of  Religion. 

Protestantism,  as  it  came  from  the  hands  of 
the  first  Reformers,  deserves,  also,  to  be 
branded  as  a  Religion  of  blasphemy,  for  they 
made  God  the  author  of  sin,  and  thereby  evi- 
idently  destroyed,  on  the  one  hand,  uie  idea  olf 
sin,  and,  on  the  other,  the  idea  of  the  infinite 
Sanctity  of  God.  Here  is  the  proof  of  my 
accusation. 

Besides  Luther's  writings  against  Erasmus, 
to  which  I  would  refer  you,  I  may  quote 
Melanchthon,  Luther's  intimate  disciple.  In  " 
the  following,  Melanchthon  faithfully  expresses 
his  master's  opinions  :  "  It  is  certain  that  all 
hat  happens,  whether  good  or  evil,  comes  from 
God.  We  assert,  that  God  not  only  permits 
his  creatures  to  act,  but  that  He  himself  doea 
every  thing,  so  that  as  the  vocation  of  Paul 
was  the  work  of  God,  so  was  the  adultery  of 
David ;  and  as  the  vocation  of  Paul  was  the 
work  of  God,  so  also  was  the  treachery  of 
Judas."* 

•  Martin.  Chemnitz,  Loo.  Theol.  p.  1,  p.  173  Leyser,  1615. 


OF  PROTESTANTISM. 


97 


Many  others  among  Luther's  adherenta 
advocated  the  same  opinion.  Hence  the 
Church  in  the  Council  of  Trent  framed  the. 
Jbllowing  canon  against  the  Reformers:  '*  I( 
any  one  shall  say,  that  it  is  not  in  the  power 
of  man  to  render  his  ways  evil ;  but  that  God 
does  the  evil  works,  as  He  does  the  good,  not 
only  permissively,  but  properly  and  through 
Himself;  so  that  the  treason  of  Judas  is  God'a 
own  work,  no  less  than  the  vocation  of  Paul ; 
let  him  be  anathema."* 

Calvin,  Zwingli,  Beza,  the  three  chief  Swiss 
Reformers,  are  just  as  blasphemous  in  their 
doctrine  as  Melanchthon  and  Luther.  Calvin 
makes  use  of  such  expressions  as  the  following, 
not  once  only,  but  in  a  countless  number  o 
passages :  "  God  impels  man  to  do  evil.  He 
orders  his  fali,  and  for  tliis  purpose  makes  use 
of  an  interior  inspiration  in  the  heart  of  man."f 
Beza,  the  head  of  the  Calvinists  after  Calvin's 
death,  goes  farther,  and  adds,  "  God  creates  a 
portion  of  men,  only  that  He  may  use  them  as 
instruments  to  do  evil. "J  By  way  of  proving» 
that  this  is  not  contrary  to  the  justice  and 
«anctity  of  God,  Zwingli  resorts  to  reasoning 

•  Oonc.  Trid,  Seas.  vi.  can.  vi. 

t  Calv.  Instil.  1.  iv.  c.  xviii.  §  2     1.  iii.  c.  xxiii.  }  A 

t  Beza,  Aphorism,  xxii. 

10 


^'-ffll 


)    M     1 


'  ir'\ 


1  f 


\\-\ 
1 1 


*  U' 


^ 


THE  CHARACTER 


thai  would  be  laughable,  were  it  not  so  shoclic 
in  if.     He  says,  '•  God  ia  above  the  law,  there 
<im>  he  cannot  transgress  the  law,  and  conse 
quenlly  there  ia  for  Him  no  moral  evil.    He 
may  do  what  He  pleases.     But  the  creaturt 
Ihat  commits  evil  by  his  impulse,  sins,  becaust 
God    has    given   it    a  law."      This    Zwingli 
illustrates   by   a   comparison   worthy   of    th« 
blasphemy.      « A   bull,"  he    says,    "  may   fill 
a  whole  herd  of  cattle  with  calves ;  this  would 
6nly  increase  his   merit,  for  he  has  no  law. 
But,  on  the  contrary,  if  his  master  should  have 
more  than  one  wife,  he  would  be  an  adulterer, 
because  a  law  has  been  given  him,  but  the  bull 
has  none."*     God  and  a  bull !     What  a  com 
parison  !    And  still  Zwingli  „_.  on  to  explain 
by  It  that,  though  David's  adultery  was  God's 
vvork,  yet  it  was  no  sin  in  God  who  compelled 
him  to  commit  it,  but  was  a  sin  in  David  alone. 
I  leave  it  to  you  to  decide  whether  I  have  a 
right  to  call  Protestantism  a  Religion  of  blas- 
phemy. 

You  may  say.  What  have  we  to  do  with 
Luther,  Melanchthon,  Calvin,  Beza,  or  Zwingli  ? 
We  do  not  agree  with  them.  I  grant  it,  bu| 
can  you  deny  that  you  honor,  as  the  authors  of 


•  /wingl.  De  Prov'd.  cv.  et 


VI. 


J!f 


OF    PROTESTANTISM. 


99 


che  Reformation,  the  very  authors  of  all  this 
blasphemy  ?  la  not  the  presumption  against 
a  Religion  founded  by  such  men  ?  Must  nol 
Buch  a  Religion,  at  first  sight,  appear  exceed* 
ingly  suspicious,  chiefly  when  you  reflect  on 
the  commentary  which  the  lives  of  the  Re- 
formers furnish  to  their  teaching  ?  Can  you 
deny  that  they  were  passionate,  and  that 
Luther,  Calvin,  Zwingli,  and  their  first  follow- 
ers publicly  called  each  other  wicked,  mutineers, 
interpolators,  reprobates,  devils,  and  arch- 
devils  ?  Have  you  ever  read  any  such  thing 
of  the  Apostles  and  of  the  Fathers  of  the 
Catholic  Church?  Have  you  ever  read  that 
they  loaded  each  other  with  insults,  like  those 
which  Luther  hurled  against  Henry  Vlll.,  and 
Henry  VllL  in  turn  against  Luther  ? 

Such  are  the  men  from  whom  you  have 
received  your  Religion.  Their  first  unfortunate 
adherents  would  have  done  well  to  have  asked 
them  some  higher  proof  of  their  mission  thau 
insult.  At  a  later  time,  when  some  Protestant 
ministers  came  among  the  converts  of  St. 
f'rancis  Xavier  in  India,  after  the  death  of  that 
great  Apostle,  and  exhorted  thera  to  become 
Protestants,  those  newly  converted  savages 
made  this  very  striking  and  just  reply,  "  Aa  for 
your  doctrines,  we  will  not  take  the  trouble  to 


!•<» 


li 

;  - 
■  ■ 

'if  ■ 

mm 

Ui 

■1 

fi 

■ 

m 

100 


THE  CHARACTER 


m 


examine  whether  you  are  right  or  wrong;  we 
are  not  learned  enough  for  that ;  but  we  will 
propose  an  easy  test  that  will  at  once  clear  up 
the  whole  matter.  When  the  great  Father 
[thus  they  called  Xavier]  came  among  ua,  he 
raised  three  dead  men  to  life.  If  you  wish  ua 
to  change  our  faith  for  yours,  you  must  first 
raise  six  dead  men  to  life,  that  we  may  have 
more  reason  to  believe  you  than  him." 

Your  English  forefathers  would  have  done 
'well  to  require  a  similar  proof  from  the 
preachers  of  the  new  doctrines.  They  should 
have  demanded  from  them,  not  only  to  raise 
six  dead  men  to  life,  but  to  work  twice  as  many 
miracles  as  had  ever  been  wrought  by  all  the 
Apostles  and  Saints  of  England,  and  by  all  the 
Apostolic  men  and  Saints  of  the  Catholic 
Church  in  the  whole  world,  particularly  as 
there  was  question  of  changing  a  Ileligion  of 
consolation  for  a  Religion  of  distress  and 
despair,  and  the  more  so  as  this  Religion  was 
forced  on  them  by  the  blood-rt  lincd  hand  of 
power. 

Henry  VIII.  and  Elizabeth,  with  their 
favorites  and  creatures,  violently  tore  England 
from  the  Catholic  Church.  I  have  never  read 
of  their  resuscitating  the  dead,  but  J  have 
read  of  their  murdering  in  cold  blood  hundredf 


OF  fKOTESTANTISM. 


101 


of  Priests  and  zealous  Catholics,  to  introduce 
Protestantism  into  the  country.  These  are 
historical  facts.  Your  own  writers  have  re- 
cordec'  them.  Read  the  portrait  of  Henry  and 
Elizabeth  diawn  by  the  famous  Protestant 
Cobbett,  in  his  "History  of  the  Protestant 
Reformation  in  England  and  Ireland."  He  says 
of  those  two  founders  of  the  Englis^h  Reforma- 
tion, *'  Historians  have  been  divided  in  opinibn, 
as  to  whi^h  was  the  worst  rfimi  that  England 
ever  produced,  her  father,  [Henry  Vlll.j  or 
Cranmer ;  but  all  mankind  must  agree,  that 
this  [Elizabeth]  was  the  worst  woman  that  ever 
existed  in  England,  or  in  the  whole  world, 
Jezabel  herself  not  excepted."* 

Protestantism  in  its  origin  was  by  no  means 
popular  in  England.  It  was  introduced  by 
tyrants,  and  forced  on  the  nation  by  violence 
and  bloodshed.  It  originated  in  the  lust  of 
Henry  VIII.  Indeed,  Protestantism  everywhere 
sprang  from  the  two  crimes  which  you  most 
abhor,  lust  and  despotii^m.  It  was  originated 
in  Germany  by  a  lustful  apostate  monk  ;  it  was 
introduced  in  England  by  a  lustful  despotic 
monarch,  who,  after  having  written  against 
Luther's  Protestantism,  ended  by  adopting  it 

*  Cohbett,A  History  of  the  Prot.  Refon-a.,  «fec..  Letter  sX,, 
No,  318.  See  also  DoeHinger's  celebrated  IJistory  of  tbt 
Reforuiatiwn.  See  Bishoij  Spalding's  History  of  the  llutoraa' 
lioa. 


I     m 


»    ' 


^  1  f :' 


102 


THE  CHARACTEll 


himself  in  order  to  satisfy  his  own  adultercaw 
desires,  and  because  he  wished  to  be  his  o-.vn 
pope,  a?  the  Pope  of  J^ome  refused  to  sanction 
iis  crime.  The  despotic  work  begun  by 
Henry,  was  completed  by  a  lustful,  tyrannical 
Queen,  his  daughter.  There  is  nothing  better 
authenticated  in  all  history  than  these  startling 
facts,  that  Protestantism  came  from  licentious 
apostate  priests  and  monks,  and  from  despotic 
licentious  sovereigns,  not  from  the  people. 
The  origin  alone  of  Protestantism  renders  it  in 
the  highest  degree  suspicious. 

Protestantism  is  so  far  from  having  originated 
with  the  people  or  being  the  palladium  of  their 
liberties,  that  it  was  grasped  at  by  monarcha 
as  an  instrument  of  despotism.  The  aim  o* 
the  first  Protestant  rulers  was  to  unite  in  their 
own  hands  both  the  temporal  and  spiritual 
powers,  to  enslave  the  souls  as  well  as  the 
bodies  of  the  people,  and  be  checked  bv  no 
one.  Wherever  Protestantism  failed  to  intro- 
duce despotism,  it  was  owing  in  a  great 
measure  to  the  people,  who  turned  against 
their  sovereigns,  and  in  some  instances,  by  a 
just  retribution,  hurled  them  from  their  throne. 

You  are,  then,  Protestants  to-day  because 
■^nglish  tyrants  forced  Protestantism  on  your 
ancestors.     You  have  thrown  off  the  political 

jrvxi.v  VI  j:iitgiauu,   uut    yuu    iliXW    UOl   gOC  TIQ    OI 


OP  PROTESTANTISM  > 


103 


her  religious  influence.  In  a  great  measure, 
you  remain  Protestants  because  England  re- 
mains Protestant.  England's  conversion  to 
Catholic  truth,  could  hardly  fail  to  be  followed 
by  the  conversion  of  the  United  States.  You 
owe  it  to  your  love  of  truth  and  muopendence 
to  determine  your  own  course,  and  not  to 
remain  in  Protestantism  from  mere  education 
and  habit. 


■if 


11  m 


IJ!         ! 


..^^«:p. 


CHAPTER   11. 

THE   PRINCIPLE   OP    PROTEST. 
ANTISM. 


i  r      w 


f  HAVE  remarked  above  that  one  of  the  reason, 

the  I»™r^  T°."^  ^°"  '"'"^'"  Protestants,  « 
the  lack  „n  their  par,  of  earnest  examinatton. 
Youneglectespectally  to  investigate  theprin 

of  FaUh  '"*""""'  °'  ""  ^'•'"«»'a''t  Rule 
The  Catholic  Rule  of  Faith  is  the  infallible 
an.honty  of  the  Church  in  matters  of  faith;  thl 
Protestant  Rule  is  the  Private  Interpretation  oi 
be  B.ble.  The  Catholic  believes  whatever  the 
Church  teaches,  because  Christ  has  given  her 
authority  to  teach  in  His  name,  and  to  ^ac* 

104 


MB  PWNCIPIE    OF  PROTEBTAKTISM.      105 

infallibly  what  He  has  revealed.  The  Protest- 
ant  professes  to  believe  only  what  he  can  dis- 
cover  ,n  the  Bible  by  his  own  Private  interpre- 

If  you  read  the  following  pages  with  candor, 
.vahout  allowing  yourselves  to  be  swayed  bv 
prejudice,  and  with  the  determination  to  follow 
your  convictions  in  the  face  of  all  obstacles 
whether  from  your  family,  your  friends';  or  your 
worldly  interests,  it  will  be  impossible  for  you 
to  remain  Protestants  ;  you  will  be  fully  con- 
vmced  that  the  Catholic  Church  is  the  only 
true  Church  of  Christ,   and  consequently  that 
her  mfallible  teaching  is  the  true  Rule  of  Faith ; 
that  Protestantism,  on  the  contrary,  is  not  the 
true  Church  of  Christ,  and  that  its  principle  of 
Private  Interpretation   is    absurd,   and  conse- 
quently  that  you  cann  Jt  save  your  soul  in 
Protestantism.     The  5;  ent  shall  prove  whether 
you  have  the  courage  to  examine  hr  an  hour 
with  earnestness  and  candor. 


II 


•  1  r; 


I 


106 


THE  PBIMCIPLI ' 


1" 


III 


SECTION   L. 


THE  DIVINE  TRUTH  OF  THE  CATHOLIC 
CHURCH.— HER  INFALLIBLE  TEACH- 
ING— THE  TRUE  RULE  OF  FAITH 


i  s,     b 


The  whole  controversy  turns  on  this  single 
question :  What  is  the  real  motive  alleged  by 
the  Reformers  for  separating  from  the  Mother 
Church?  It  is  reproached  that  the  Catholio 
Church  fell  into  error  in  the  fifth  or  sixth  cen- 
tury, lost  her  primitive  form  by  innovation* 
and  abuses,  and  ceased  to  be  the  true  Church 
of  Christ.  With  this  assertion  Protestantism 
must  stand  or  fall.  The  question  is  not  ivhe 
tlier  Tetzel  and  Leo  X.  were  good  or  wicked 
Catholics,  the  question  is  about  the  Church  alone. 
Has  the  Catholic  Church,  which  was  unquestionahly 
the  first  Church^themeinstUutedby  Christ, changed 


OP  PROTESTANTISM  K)? 

fern  f .1    'f!.'''"'  ^    '''"  ^"*°-  <"  P-'-  an  ' 
^m  attempted  to  reform  the  Church  as  such 

a  Ohlh    ''''^';^''  '■■'""  ''^'•-     Th^  Church  a, 

«.e?rrch:;r"^'°'''^™'''^™ 

To  this  fundamental  supposition,  which  is 
he  essenttal  -Pport  of  Protestantism,  I  oppose 
the  foilowmg  assertion  :  As  long  as  reLon 
remams  reason,  and  Christ  rem^ains  ChrUt 
there  can  never,  by  any  possibility,  arUe  a 
deterioration  in  a  Church  Divinely  L«u,ed 
and  consequently  there  can  never  ar  e  ant' 
occaston  for  a  Ueformation,  „or  any  Taw"^ 
reason  for  seceding  from  her. 

never  be  even  a  possibility  of  deterioraUon  i" 

Ltr?f "";"'"'''  '"'"'■'='•'  «"<»  ">.  bare 
thought  of  reformmg  such   a  Church  «   tha 

greatest  absurdity  that  can  enter  the  h^man 
m  nd.  This  IS  lear  from  the  following  evident 
pnnople  of  reason :  Wkat^er  God  iasorjJ,Td 
for  an  end  rnust  e.ut  as  long  as  tkeend  c^cists^l 
'«>^>',<'ngel,o,- demon  can  change  it 

Here  is  an  obvious  illustration      God  has 
created  natural  laws,and  powers  in  the  visibll 


108 


THE  PRINCIPLE 


f"-  1 


world  with  a  view  to  its  existence,  and  no  man 

no  angel,  no  demon  can  change  them.     Man 

may  use  or  abuse  the  powers  of  nature,  but 

hange   or   reform   them   he   oannot.      What 

vould  you  think  of  Luther  and  the  rest  of  the 

Kcformers,  had  they  attempted  to  reform  the 

Bun,  moon,  and  stars,  and  nature  in  general? 

To  think  of  reforming  the  system  of  the  world 

is  madness  :  to  think  of  reforming  a  Divinely 

instituted  Church  is  absurdity  and  folly  greater 

in  an  infinite  degree. 

The  Church  is  a  spiritual  world,  a  universe 
formed  by  the  power,  and  mercy,  and  grace  oi 
God.     This  creation  is  of  an  infinitely  higher 
order  than  the  material  universe ;  it  is  more 
firmly  fixed,  more  unchangeable,  because  it  ia 
founded  for  eternity.     "Heaven    and   earth," 
says  Christ,  "  shall  pass  away,  but  my  words 
shall  not  pass  away."*      And  again,  "  I  say  to 
thee.  That  thou  art  Peter,  and  upon  this  rock  I 
will   build  my  Church ;  and  the  gates  of  hell 
shall  not  prevail  against  it.^'f     I  do  not  inquire 
here  what  is  meant  by  the  rock,  nor  who  is  to 
be  understood  by  Peter,  but  Aierely  wish  to 
direct  your  attention  to  the  solemn,  positive 

•  Matt.,  xxiv.  36. 
t  Ibid.  xri.  18. 


OP  PROTESTANTISM. 


109 


assurance  of  ChriBt,  that  « the  gates  of  LeU 
shall  not  prevail  against  it." 

This   brings  me  to  the  second  part  of  my 
assertion,  that  while  Christ  is   Christ,  that  \b 
the  Incarnate  Son  of  God,  His  Church  cannot 
change,  because  she  is  Divine,  and  has  Ilia 
promise  to  continue  unchanged  throughout  all 
time.      If  you  read  the  Scripture,   you   must 
know  that  all  the  promises  of  God,  made  by 
the  prophets  for  a  long  series  of  centuries,  had 
foretold    that    the    Kingdom    of   Christ,   His 
Church,  would  be  eternal  and  unchangeable 
The  angel   who    announced   the   Incarnation 
likewise  referred  to  this  characteristic  of  the 
Church  :  "  He  shall  reign  in  the  house  of  Jacob 
forever,  and  of  His  kingdom  there  shall  be  no 
end."*     But  I  will  here  confine  myself  to  the 
promise  of  Christ  above  quoted.     That  promise 
IS  too   clear  and  direct  to  be  misunderstood^ 
'  The  gates  of  hell  shall  not  prevail  against  it." 
When   Christ   affirms    so   solemnly   that    th* 
Church  will  not  change,  how  can  a  Christian 
presume  to  say.  The  Church  has  changed  ?     h 
the  Church  has  changed,  Christ  is  Christ  no 
longer :  He  has  not  spoken  the  truth,  and  can 
not  be  the  Son  of  God.     Then  He  has  eatal 

liUke,  i.  32,  38. 


'I'.  , 


1    ^T 


t'  > 


110 


THE  PRINCIPLE 


lished  no  Divine  Church ;  men  need  not  care 
ivhether  they  are  Christians  or  Pagans;  there 
is  no  essential  difference  between  Protestant* 
and  Catholics,  for  both  sides  are  deceived. 

I  wish  every  one  of  you  would  reflect  on  thii 
argument   as   earnestly   and   with  the   same 
result,  as  an  Englishman  did,  some  years  ago, 
in  the  Church  of  St.  Peter's  at  Rome.     He  was 
a  thorough  and  an  obstinate  Protestant.     Like 
niany  of  his  countrymen,  he  had  gone  to  Rome 
from  curiosity.     It  was  the  Feast  of  the  great 
Apostles  St.  Peter  and  St.  Paul.     The  Pope, 
Pius  VII.,  was  to  sing  High  Mass  at  St.  Peter's. 
While   the   Pope,   according  to   custom,  was 
being  carried  through  the  Church,  the  choir 
sang  the  antiphon,  "  Tu  cs  P<?^rM5,— Thou  art 
Peter,  and  on  this  rock  I  will  build  my  Church, 
and  the  gates  of  hell  shall  not  prevail  against 
it."     V,  hen  the  Englishman  heard  the  words, 
"  Et  portfB  inferi  non  prcEvalebunt — The  gates  uj 
hell   shall"  not  prevail,"  he  muttered  to  him- 
self,  '' PrcBvaherunt — They   have    prevailed." 
The   choir  repeated   the  words    with   greater 
force,   ''Non  prcBvaicbunt ;"    he   repeated,  hia 
^' prcevaluerunt— they  have  prevailed."     But  aa 
if  the  power  of  the  solemn  chaunt  had  over- 
whelmed him,  or  as  if  he  had  suddenly  heard 
aie  celestial  choirs  themselves,  he  paused  >  a 


r 


OP   PROTESrANTiSM. 


Ill 


i 


wdden  Jight  had  flashed  upon  him  •.  the  grace 
of  God  had  illumined  him;  he  had  suddenlv 
conceived  the  full  significance  of  the  promise 
of  Christ  the  Son  of  God.  For  a  while  he  wai 
absorbed  in  reflection,  and  then  striking  the 
floor  with  his  cane,  he  exclaimed  aloud  in  a 
decided  ione,^^ Nonprucvalebunt—They  shall  not 
prevail."  He  left  tb«  Church  a  convert  to  the 
Catholic  faith. 

A  Febronian  theologian  employed  by  the 
famous  Austrian  Emperor  Joseph  II,  was  once 
BO  forcibly  struck  by  those  words  of  Christ,  on 
hearing  them  read  at  Mass,  that  he  was  taken 
Hi  on  the  spot,  so  horrified  was  he  at  the 
thought  of  the  crime  he  was  committing  in 
aiding  the  Emperor  in  his  attacks  on  the  rights 
of  the  Church.  He  understood  that  in  spite  of 
his  impious  efforts,  the  Church  would  continue 
as  f?he  was,  and  with  her  the  Pope. 

If  you  had  heard  Christ  Himself' address  the 
promise  to  St.  Peter  alone  of  all  the  Apostleg 
around  him,  you  would  have  been  deeply  im> 
pressed  with  a  sense  of  its  infallible  certainty 
Ihe  promise  is  the   same   now   as   ever.     I( 
Christ  is  Christ,  His  promise  is  Divine  ;  it* will 
be  true  to  the  end  of  the  world,  and  the  Church 
along  with  it,  and  no  man,  angel,  or  demon 
can  corrupt  or  change  her.    If  all  the  calura 


rf^^ 


.1 


W' 


J12 


THE  PRINCIPLE 


ill 


Hies  ever  invented  against  Popes,  Bishops,  and 
Priests   were  true,  you  couJd  not  draw  from 
them    a   shadow    of   conclusion    against  the 
Church.     If  every  Pope,  Bishop,  and  Priest  liad 
been  a  Judas,  a  Caiphas,  a  Pilate,  a  Htrod, 
and  an  incarnate  demon,  all  in  one,  not  one  oi 
them,  nor  all  of  them  together,  could  have  viti- 
ated the  Church,  for  Christ  has  instituted  hep 
not  for  them  alone,  but  for  all  men  and  for  the 
salvation  of  men  in  all  ages.      The  Church  is 
not  the  work  of  men,  any  more  than  the  world; 
therefore,  they  have  as  little  power  to  corrupt 
one  as  to  annihilate  the-other.     They  are  free 
to  use  or  to  abuse  the  means  of  grace  intrusted 
to  the  Church  by  her  Founder,  but  they  can  no 
more  alter  the  Church  and  its  means  of  grace, 
than  they  can  the  course  of  the  sun  and  moon.' 
"  Before  you  think  of  changing  the  Church," 
Baid   St.    Chrysostom   in   the   fourth   century, 
"change  the   sun,   moon,   and   stars.     Much 
sooner  will  you  succeed  in  destroying  the  light 
of  the  sun,  than  in  weakening  the  Church." 

Hence  I  say.  The  first  Church  is  the  trui 
Church,  or  else  there  is  no  Divine  Christian 
Church,  Americans,  do  you  feel  the  irresistible 
power  of  this  logical  inference  ?  Whoever  does 
not  pause  to  reflect  upon  it,  cannot-  be  in 
earnest  to  know  the  truth,    ^n  fact,  either  hd 


OF  PK0TE8TANTISM 


113 


doeB  not  believe  Christ  to  be  tl ,  ^on  of  God 
.  and  tiie  Founder  of  a  Divine  C.urch,  or  he  is 
incapable  or  unwilling  tc  makr.  a  right  u«o  of 
his  reason.  Every  one  who  believes  Christ  to 
be  Christ,  urid  consults  his  reason  candidly 
must  hold  this  to  be  an  evident  principle,  The 
Catholic  Church,  being  the  first  Church,  the 
Church  instituted  by  Christ,  is,  and  alone  can 
be,  the  true  Church  of  Christ. 

This  principle,  in  the  present  discussion,  is 
to  reason  what  the  sun  is  to  the  universe.    If  a 
man  closes  his  eyes  against  the  sun,  and  com- 
plains that  every  thing  is  dark,  you  will  not 
have  recourse  to  astronomy  to  convince  him 
that  the  sun  and  stars  exist.     So  in  the  all- 
important   question,    Is  the  Catholic    Church 
the  true  Church  of  Christ,  and  had  the  Reformers 
a   just    right  to  secede  from  her  ?     I  say  the 
decision  wholly  depends  on  the  question  Is  the 
Catholic   Church   the   only   Christian    Church 
reac.ang  back  to   Christ?     If  the  question  it 
answered  in  the  affirmative,  then  the  Catholic 
Church  is  the  true  Church  of  Christ,  the  Divine 
unchangeabie  Church  ;  and  it  can  never  be  law- 
ful to  separate  from  her,  for  the  promise  of 
Christ  cannot  change.     Every  one  who  will  not 
hear  the  Church,  that  is,  the  Church  instituted 
by  Him,  must  "  be  held  as  the  heathen  and  the 


I  I     J  if 


114 


THE  PRINCIPLE 


^ 


publican."*       Whatever  she    teaches    as    a 
Church  must  be  true,  or  else  she  could  change, 
irhich  Chridt  has  declared  to   be  impoaaible: 
'•  The  gates  of  hell  shall  not  prevail  against  it.'* 
The  irresistible  force  of  this  reasoning  must 
b©  evident  to  every  Protestant.     If  he  does  no^ 
become  a  Catholic,  the  reason  must  be  sought 
in  his  heart,  not  in  his  mind.     This  is  candidly 
acknowledged  by  a  learned  Protestant  writer 
of  our  time,  Gfroerer,  in  his  **  Critical  Essay  or 
Ancient  Christianity."     He  thus  expresses  him- 
Bclf  •   "  Catholic   faith,  if  you.  admit   its   first 
principle,  (that  Christ   is  the  Son  of  God,  and 
His   Church   Divine,  which   no   true   Protest- 
ant can  deny,)  is  as  conclusive  as  the  books 
of  Euclid.     There  is  no  article  of  Catholic  faith, 
which  cannot  be  justified  upon  that  princip)9."f 
Even   Rousseau   makes   the    following    frank 
p  vowal :  "  Qu'on  me  prouve,  qu'en  matiere  de 
foi  je  swis  obiig^  de  me  soumettre  aux  decisions 
de  quelqu'un,  des  demain  je  me  fais  Oatholique 
et  tout  homme  consequent  et  vrai  fera  comme 
moi.J — Let  it  be  proved  to  me  that,  in  matters 
of  faith,  1  must  submit  to  the  decisions  of  any 

•  Mfttt.,  iviii.  17. 

t  Vol.  1.,  Preface,  pp.  16-17. 

t  Ron38oau,  Lettre  do  la  Mont»fne  11.    ■ 


\P  PROTESTANTISM. 


115 


one,  and  to-morrow  I  will  become  a  Catholic 
and  every  consistent  and  true  man  will  do  the 
MHine." 

Ilouaaeau  is  right  in  saying  every  man.  At 
for  the  proof  which  he  asks,  it  depends  on  th« 
simple  hintorical  question,  Which  is  the  most 
ancient,  or  rather,  the  first  Church,  instituted 
by  Christ  Himself,  the  Son  of  God  ?  I  make 
the  following  supposition. 

A  man  dies  in  1802,  leaving  an  only  son 
born  in  1830,  to  whom. he  has  bequeathed  all 
his  property,  and  whose  name,  birthplace,  and 
age,  are  all  accurately  described  in  the  will. 
Two  others  come  forward,  each  claiming  to  be 
the  only  son  and  universal  heir  of  the  deceased. 
The  matter  is  brought  before  the  court.  As  it 
is  clearly  proved  that  the  deceased  had  only 
one^son,  all  the  judge  has  to  do  is  to  find  out 
the  birthplace,  age,  and  name  of  each  of  the 
claimants.  On  interrogating  two  of  them,  he 
finds  that  the  age  of  one  is  fifteen,  and  of  the 
other  twenty,  and  the  birthplace  and  name  of 
both  different  from  those  mentioned  in  the  will. 
The  third  claimant  proves  by  authentic  docu 
ments,  and  by  the  testimony  of  the.  whole 
•neighborhood,  that  his  age,  name,  and  birth- 
place perfectly  agree  with  the  description  in 
the  will.     No  other  claimants  appear.     Indec(f, 


•  M 


1' 


116 


THE  PRINCIPIJ! 


the  case  is  so  clear  that  a  child  ten  years  old 
could  decide  it,  and  it  is  ridiculous  to  bring  it 
before  the  court.  The  true  son  must  be  thirty- 
two  years  old,  and  every  other  claimant  is  an 
jnpostor.  V 

The  application  to  the  Church  is  obvious 
Let  us  take  a  non- Christian,  for  example  a 
Turk,  as  judge,  and  he  will  decide,  without 
difficulty,  which  of  the  three  great  Christian 
families  are  the  true  Christians,  the  Catholic, 
the  Protestant,  or  the  Greek  and  Oriental 
schismatic. 

The  Turk  interrogates  each  of  the  three 
claimants:  Do  you  sincerely  believe  that 
Christ  vi'as  the  true  Son  of  God,  and  spoke  the 
infallible  truth?  All  answer.  We  sincerely 
believe  so.  Do  you  believe  that  Christ  said, 
My  Church  shall  never  fail,  or,  The  gates  of.helJ 
shall  not  prevail  against  it?  All  answer,* We 
believe  so.  Do  you  believe  that  the  Apostles 
of  Christ  gave  to  His  Church  the  name  oi 
Catholic?  We  do.  When  did  Christ  maae 
that  promise,  establish  His  Church,  and  send 
forth  His  Apostles  to  announce  it  ?  Eighteen 
hundred  years  ago. 

Now  tell  me,  Protestants,  how  long  have  you- 
existed  ?  Three  hundred  years.  Then,  if  four 
hundred  years  ago,  a  man  wanted  to  become  a 


OP   PROTESTANTISM. 


117 


Pf otestdP.t,  ivhere  was  he  to  apply  ?  Protest- 
antism was  not  yet  in  existence.  What  were 
your  forefathers  for  fifteen  hundred  yeaia  ? 
They  were  Catholics. 

Tell  me,  schismatic  Greeks  and  Orientals, 
now  long  have  you  existed?  Eight  hundred 
years.  What  ic  your  name?  Orthodox. 
What  were  your  forefathers  for  a  thousand 
years  ?    Catholics, 

And  you,  Catholics,  how  long  have  you 
existed?  Eighteen  hundred  years.  Where 
were  you  born?.  At  Jerusalem.  Who  first 
called  you  Catholics?  The  Apostles.  Who 
calls  you  so  now  ?  The  whole  world  has  called 
us  Catholics  for  eighteen  hundred  years.  How 
do  you  prove  your  age  and  your  name  ?  The 
history  of  the  world,  the  testimony  of  all  gener- 
ations and  of  all  races  of  men  for  eighteen 
hundred  years  prove  it,  and  particularly  the 
uninterrupted  line  of  the  successors  of  St, 
Peter,— Pius  IX.,  Gregory  XVI.,  Pius  VIII., 
Leo  XII.,  Pius  VII.,  Pius  VI.,  Clement  XIV., 
and  so  on,  back  to  Popes  Clement,  Linus,  and 
Peter. 

The  Turk's  decision  cannot  be  doubtful.  II 
Christ  instituted  only  one  Church,  and  that 
eighteen  hundred  years  ago ;  if  no  Christian 
congregation  but  the  Catholic,  can  prove  that  it 


J18 


THE  PBINCIPLB 


\im 


Nt 


has  existed  eighteen  hundred  years,  or  borne 
:he  name  of  Catholic  given  to  the  Church  by 
the  Apostles;  if  the  Catholic  alone  has  tho 
ti'ue  age,  and  bears  the  true  name,  then  ho 
muat  decide  that  the  Catholics  alone  ai-e  the 
true  Christians. 

The  Jew,  in  the  well-known  anecdote,  gave  a 
similar  answer.  Being  asked  by  a  Protestant 
and  a  Catholic,  which  of  the  two  in  his  opinion 
was  a  member  of  the  true  Church,  he  answered, 
If  Christ'is  not  the  Messiah,  then  we  Jews  are 
the  only  members  of  the  true  Church  ;  if  Christ 
is  the  Messiah,  then  the  Catholics  are ;  but  as 
for  you  Protestants,  you  can  never  be  members 
of  the  true  Church.  You  have  come  too  late 
for  that. 

When  I  was  in  Cincinnati,  some  years  ago, 
a  Methodist  lady,  whose  daughter  had  lately 
become  a  Catholic,  wished  to  see  St.  Philo- 
mena's  church.  The  walls  and  ceiling  of  that 
church  had  been  decorated  with  paintings. 
Standing  before  a  large  picture  of  the  Blessed 
Virgin,  she  remarked  to  me,  <' \Ve  Methodists 
do  not  adore  the  Virgin  Mary."  "  Neither  do 
we,"  I  replied,  "but  tell  me,  do  you  believe 
that  the  Virgin  Mary  was  a  Methodist  ?"  "  No, 
indeed,"  "Well,"  I  said,  "for  my  part,  1 
shfuld  be  unwilling  to  belong  to  a  Religion 


\ 


<4P  PROTESTANTISM. 


119 


which   W&8    -»ot  professed  by  the   Mother  oi 
Christ." 

Dr.  Vd'-.fj  and  the  Puseyites,  in  our  time 
lave  felt  the  truth  of  this  axiom,  Tlie  JirA 
Vhuiifi  is  the  true  Church,  or  there  is  no  Church, 
Hence  they  call  themselves  English  Cathjlics, 
But  it  is  as  true  now  as  in  the  age  of  St, 
Aufitin,  that,  "  whether  heretics  like  it  or  not, 
the  whole  world  gives  the  name  of  Catholic  to 
the  Roman  Catholic  Church  alone,  and  to  no 
sect,  even  if  the  sects  had  a  mind  to  claim  the 
title."  . 

This  I  have  experienced  in  America.  In 
1852,  at  Manytowak,  Wisconsin,  I  noticed  a 
large  and  elegant  church  with  a  beautiful  cross 
on  its  steeple,  and  remarked  to  an  American 
lawyer,  "  I  am  astonished  to  find  here  so  large 
a  Catholic  Church.  Are  there  so  many  Catho- 
lics in  this  place  ?■'  "  No,  sir,"  he  replied, 
"  you  are  mistaken ;  it  is  a  Puseyite  church. 
The  Puseyites  call  themselves  Catholics, 
Some  time  ago  the  pastor  of  that  church  wai 
at  my  house,  and  remarked  to  me,  We,  toO| 
are  Catholics,  not  Roman  Catholics  however 
but  English  Catholics.  I  told  him  they  weve 
not  the  right  sort  of  Catholics,  but  counterfeit/^ 
The  lawyer's  remark  was  certainly  apposite. 

Last  year,   i  i  Philadelphia,  on    seeing    a 


\i 

'4« 


i«P 


n 


y 


120 


IHE  PBINCIH* 


Church  with   a   beautiful  cross,   and    asWn. 

whether  it  w„,  a  Catholic  church,  1  vva,  toH  5 
«a,  not  but  that  the  congregation  called  them- 

CathoKos  ?"  I  asked     "  If  they  can  proie  their 
r.gh  to  the  name,  I  will  be  one  of  their  num- 
ber this  very  day.    But  they  cannot  prove  it. 
History  shows   too   clearly  that   the    Roman 
Cathohc  Church  alone  has  descended  from  the 
Apostles  and  in  her  alone  is  found  the  suc- 
cessor of  St.  Peter,  in  the  person  of  the  Pope 
and  therefore  she  alone  is  the  true  Cathlo 
Church.    Hence  she  is  the  only  true  Church  of 
thnst,  and  can  be  easily  distinguished  from  all 
other  churches  by  simply  applying  the  test  of 

cLrthI"'"''    '"''"   ""''"  '''   *«'«  -   ">« 

Show  me  that  St.  Peter  and  his  first  suc- 
cessors   were    Protestants;    prove    that    the 
earliest  Catholics  of  England  had  Protestant 
parents;    that   England   was    Protestant    fo, 
hfteen  hundred  years,  and  that  the  first  Oatho- 
lie  m  England  was  an  apostate  from  Protest- 
antism, and  1  will  at  once  become  a  Protestant. 
Can  you  prove  that  ?     You  cannot,  were  you 
to  argue  for  all  eternity.    But  if,  on  the  other 
band.  It  IS  clear   as  day  that  England   was 
Cathohc  for  fifteen  nundred   yearn ;  that  th» 


« 


OP  PROTESTANTISM. 


]21 


firet  Protestant  on  earth  was  an  apostate 
ta  hohc  priest  and  monk,  who  had  said  AEasa 
and  heard  Confessicns  for  many  years;  i| 
it  IS  true  that  his  most  powerful  lollower  io 
England  was  an  apostate  Catholic  King,  and 
that  all  the  original  Protestants  in  En'^land 
had  Catholic  parents,  then  I  say,  that  Uving 
and  dying  I  will  remain  a  Catholic. 

I  am  convinced  that,  if  you  believe  in  Jesua 
Christ  and   His  promises,  you  must  feel  the 
evincible   force   of   this   argument,   that   the 
Catholic  Church  is  the  true  Church,  because 
she  IS  the  first  Church;  and  that  Protestantism 
IS  a  counterfeit  of  Christianity,  because  it  has 
not   been    instituted    by    Christ,   nor    has    it 
descended  from  His  Apostles  :  it  is,  and  always 
will  and  must  be,  a  mere  deviation  from  the 
truth,  an  innovation  introduced  by  a  sensual 
apostate  monk,   and    a    despotic,  adulterous' 
King. 

A  Catholic,  living  among  Protestants,  waa 
once  asked,  whether  he  was  not  afraid  of  being 
buried  in  the  Protestant  graveyard.  He  re- 
plied, "No,  gentlemen.  Only  dig  a  little 
deeper,  and  you  will  find  nothing  but  Catholic 
bones."  Americans,  go  to  England,  dig  in  the 
graveyards  around  the  churches  of  your  mother 
country,  and  under  the  dust  of  recent  Protest 


«'f 


122 


THE  PRINUIPLB 


• 

ant  generations  you  will  only  find  the  aslea  ot 
your  Catholic  forefathers.  Standing  by  tho«6 
graves  in  t>'  --^r.en  eariiestness  of  thought  with 
svhich  dciu  :  eternity  inspire  every  man 

vho  cares  fot  xas  immox  td  hopes,  reflect  agran 
^iid  !).gain  upon  the  irresistible  force  of  this 
proposition,  The  Catholic  Church,  being  the 
6rst  Church,  is  the  true  Church,  or  else  there 
is  no  Divine  Christian  Church. 

If  you  do  not  wish  to  be  Catholics,  you  must 
become  infidels,  in  order  to  retain  a  shadow  of 
consistency— for  the  consistency  of  infidels,  as 
I  shall  prove  below,  is  nothing  more  than  a 
shadow.  But  if  you  are  determined  to  be 
Christians,  and  to  believe  as  heretofore  that 
Chr\gt  is  Christ,  and  still  persist  in  denying  the 
truth  of  the  Catholic  Church,  you  do  not,  you 
cannot,  retain  even  the  shadow  of  consistency. 
Protestantism,  in  the  light  of  revelation,  his- 
tory, and  sound  lei  on,  in  the  very  first  step  ol 
our  examination,  appears  most  glaringly  and 
utterly  inconsistent. 


OTHER    MARKS    OF    THE   DIVINITY    OF 
THE  CATHOLIC  CHURCH. 

Besides  the  unanswerRble  proof  that  the  Catho- 
)v:  Church  is  the  true  Church,  necause  she  if 


OF  PROTESTANl^SM. 


123 


the  first  Church,  or  the  Apostolic  Church,  there 
are  other  proofs,  no  less  evident,  of  her  truth 
The  Church  of.  Christ  had  been  foretold  under 
the  image  of"  a  mountain  on  the  top  of  moun 
tains,  to  which  all  nations  should  flow."* 
Christ  compares  her  to  a  city  built  upon  a 
mountain.  The  true  Church  of  Christ  must  b« 
visible.  Instituted  for  the  salvation  of  men 
m  all  time,  she  must  have  visible  marks, 
by  which  she  can  be  distinguished,  in  all  ages 
and  countries,  from  every  sect  and  schism. 

I  will  show  that,  besides  the  mark  of  aposto- 
hcity,  of  which  I  have  just  spoken,  the  Church 
of  Christ  must  necessarily  possess  the  charac- 
teristics of  unity,  sanctity,  universality,  and 
indestructibility;  that  these  characteristics 
belong  to  the  Catholic  Church,  and  are  com- 
pletely wanting  in  Protestantism.  Their 
presence  in  the  Catholic  Church  casts  upon 
her  the  vivid  light  of  truth,  and  clearly  shows 
her  to  be  the  true  City  of  God ;  their  absence 
In  Protestantism  leaves  upon  it  the  palpable 
darkness  of  error  and  exhibits  it  as  ar  edifice 
of  falsehood,  a  pure  deformation  of  the  truth. 


•  ^^f  U.  1, 


124 


THE  PRINCIPLE 


UNITY. 

The  true  Church  of  Christ  mast  he  one  ;n 
her  founder,  for  her  founder  must  be  Oirist 
She  must  likewise  be  one  in  faith,  one  in  hej 
means  of  salvation,  one  in  government,  and  her 
unity  must  be  visible.  AH  this  is  evident  from 
the  Gospels  and  Epistles,  and  the  Acts  of  the 
Apostles. 

In  regard  to  the  unity  of  faith,  it  h  evident 
that  when  Christ  sent  His  Apostles  "  to  tciich 
all  nations,"  He  did  not  send  them  to  teach 
contradictory   doctrines.      He   commands    all 
men   to   believe   the   faith  preached    by    rhe 
Apostles,  for  he  says,  «  He  that  believeth  Pot 
shall  be  condemned."*     He  requires  the  same 
unity  in  the  duties  to  be  fulfilled  by  Christiaus, 
for  He  says,  "Go  ye,  and  teach  all  nations  .   .' 
teachingthem  to  observe  all  things  whatsoever 
I  have  commanded  you  "f   The  promise  oi 
salvation  is  attached  to  the  faith,  hope,  and 
charity  which  He  has  taught  mankind,  and  to 
no  other;  He  prayed  tc  His  heavenly  Father 

•  Mark,  xvi.  16. 

t  Matt.,  zxviii.  19,  30. 


mi  ■  ■ 


OF  PROTESTANTISM. 


125 


"that  they  might  all  be  one,  as  the  Father  ig 
one  in  Him,  and  He  in  the  Father."* 

Unity  of  government  is  a  no  less  necessary 
and     undeniable    characteristic    of  the    true 
t  hurch  of  Christ,  as  is  evident  both  from  the 
manner  in   which  He   sent  His  Apostles  and 
Irom   the   power  which  he  gave  them :  « Aa 
the  Father  hath  sent  me,  I  also  send  you  "f 
"  If  he  will  not  hear  the  Church,  >.t  him  be  to 
thee  as  the  heathen  and  the  publican."^     Christ 
has  made  the  characteristic  of  unity  still  more 
evident  by  the  institution  of  a  visible  Head  in 
the  person  of  St.  Peter,  to  whom  He  said  in 
presence  of  all  His  Apostles,  «  I  will  -  give  to 
thee  the  keys   of  the  Kingdom  of  Heaven,"§ 
and  later,  in  presence  of  several  of  His  disci- 
ples, «  Feed  my  lambs.     Feed  my  8heep."|| 

The  Apostles,  the  inspired  interpreters  of 
the  will  of  Christ,  insist  on  the  characteristic 
of  unity  as  of  absolute  necessity  to  the  Church 
of  Christ.  "  One  -Lord,  one  Faith,"^  says  St. 
Paul,  and  he  returns  to  the  same  point  in  hii 


1.1 


I 


*  John,  xvii.  21. 
t  John,  XX.  21. 
t  Matt.,  xviii.  17. 
i  Matt.,  xvi.  19. 
I  John,  XX.  16,  17 
f  Ephea.,  iv.  ft 


126 


THE  PRINCIILB 


l! 


k  J  '• 


N 


Epistlea  to  the  Philippians,*  Galatians,t  Ro 
mans,J  and  Corinthians.^  St  Paul  likewise 
dwells  on  the  necessity  of  unity  in  the  means 
of  salvation:  ."The  chalice  of  benediclion 
which  we  bless,  is  it  not  the  communion  of  the 
blood  of  Christ?  And  the  bread  which  \v« 
break,  is  it  not  the  partaking  of  the  body  of  the 
Lord  ?  For  we  being  many,  are  one  bread,  one 
body,  all  wfho  partake  of  one  bread."||  In 
regard  to  unity  of  government,  you  well  know 
that  St.  Paul  frequently  refers  to  it,  particularly 
in  his  Epistles  to  Timothy  and  Titus.  The  Acts 
of  the  Apostles,  in  describing  the  first  council 
of  Jerusalem,  bear  clear  testimony  that  the 
head  of  the  Church  was  Peter. 

Wherever  Christ  speaks  of  the  Church,  He 
speaks  of  her  as  one  Church.  Indeed,  since 
He  is  God,  He  cannot  have  founded  conflicting 
Churches.  All  the  figures  under  which  Christ 
and  His  Apostles  represent  the  Church,  com- 
bine to  demonstrate  her  absolute  unity:  a 
building,  an  inheritance,  a  flock,  a  kingdom,  a 
city,  an  army,  a  body,  and  other  figures  made 
nee  of  in  reference  to  the  Church,  Wth  io 

•  Philipp.,  ii.  2. 
t  Galat.,  i.  6-9. 
X  Rom.,  xvi.  17. 
{  1  Cor.,  i.  10. 
I  1  Cor.,  X.  16,  ir. 


OF  PROTESTANTISM.  1.27 

■be  Uoapel,  and  the  Epistles,  are  all  stiiking 
emblems  of  unity.  ' 

The  absolute  unity  of  the  Church  of  Christ, 
as  IS  evide-.t  from  history,  was  universally 
acknowledged  and  invariably  vindicated  from 
the  beginning,  and  throughout  all  the  early 
ages  of  her  existence,  as  well  as  in  our  own 
^me.  Every  sect  and  schism  that  ever  rose 
jas  u„,fo™,y  „„t  oft- from  her  communion, 
unity  '°   •*  incompatible    with    her 

The  true  Church  of  Christ  must  be  one, 
contradictory  doctrines  cannot  be  all  true ;  they 
cannot  have  been  taught  by  Christ,  nor  belong 
to  the  Church  which  He  founded. 

nniV'rtr'n '^  necessary  to  prove  that  the 
unity  of  the  Church  must  be  a  visible  unity,  for 
the  Church  IS  necessarily  made  up  of  visible 
men     those  who  are  "to  teach  all  nations  to 
the  end  of  time"  must  be  visible ;  the  bonds  of 
communion  established  by  Christ,  the  Sacra- 
ment., the  Primacy  of  Peter,  are'visible  ;  tTe 
figures  of  the  Church  are  all  drawn  fromvidbl, 
objec  s,  such  as  a  city  placed  upon  a  mountain, 
«  nation,  a  flock,  an  army.    The  Church  mus 
be  vis.be,  for  Christ  established  her  as  a  means 

IX      :  ^"^  ""  '"^"  '"  *"  ^Ses :  an  invisi- 
ble   Church   would   be    useless   as   a    ;:,«»„. 


128 


TiiE  mmciPLB 


I'-f -^ 


of  salvation,  for  nc  man  could  discover  her;  nt 
man  could  possibly  avail  himself  of  the  means 
of  salvation  for  the  sake  of  which  the  Church 
was  establis^hed. 

That  the  Catholic  Church  possesses  the  char- 
acteristic of  unity  in  faith,  communion,  govern 
meat,   and   possesses   it   visibly,   and   in    the 
highest  perfection,  is  too  clear  to  need  length- 
ened demonstration.     No  man   on  earth  can 
assign  for  her  any  other  founder  than  our  Lord 
Jesua  Christ.     No  man  on  earth  can  name  a 
Bingle  article  of  her  faith,  which  is  not  equally 
professed  by  every  Catholic  in  the  whole  world. 
No  man  can  deny  that  she   administers   the 
same  Sacraments  over  the  whole  globe,  and 
offers  the  same  Sacrifice  from  the  rising  to  the 
setting  sun.     No  one  will  affirm  that  Catholics, 
in   any  portion   of  the   world,  recognize   any 
supreme  visible  Head  in  spiritual  matters,  but 
the  successor  of  St.  Peter,  the  Roman  Pontiff. 
The  unity  of  the  Catholic  Church  is  visible,  and 
known  to  all  the  world. 

On  the  other  hand,  Americans,  you  need 
only  cast  a  glance  at  Protestantism  to  see  ita 
absolute  want  of  unity.  It  is  torn  up  by  an 
enormous  multiplicity  of  conflicting  fragment- 
ary sects,  retaining  not  the  least  semblance  of 
union.     Even  in  the  lifetime  of  Luther,  as  1 


OP  PBOTESIANTISM.  129 

«l«erved  above,  Protestantiam  was  eplit  „» 
o  ,„  „a„y  Ui^cordant  charche,,  as  'to  p- 
I",  '^""•«V»  "•«  eo„fe,»io„  that  the  irremedi. 
«l.le  discord  of  Protestant  sects  JiZlA 
l'-lest«n«sm  visibly  with  the  seal  n^ 
»n.l  falsehood.  °'   *"'"■ 

livery   one   has   heard   of  Bossuefs    grea. 
^  instory  of  the  Variations  of  Protestantkm  " 
an    may  read  in  that  work  the  authentic  pZft 
of  .ts  .nnnmerable  changes.    Indeed,  Protes 
«nt.sm  more  changeable  i„  its  colors  thin  the 

haTitu  H-  T"  ^""""«'"  "'  metamor^ho  e 
than  labled  Proteus,  is  the  strangest  phenome- 

:::  joriT"'"'' "-" "-  --  "•"'--<'  *- 

^  Ha;„igh,>u,  a  learned  German  author,  coa 

testa,,,  authors  alone;  not  that  he  vbund  in  any 
of  them  a  consistent  body  of  Catholic  doctrine, 
but  by  collectmg  the  fragments  of  Catholic 
truth  scattered  through  their  disconnected  .ys- 
teus,  and  reuniti.^j,-  them  like  the  pieces  of  a 
orokcn  „.,r,-^r.    Nothing  more  is  rc<,„i,.ed  to 

r  rl  ^'^■"\»«^'"  '^  only  a  departure 
fi»m   Cathohc   truth  ;-that,  like   a    prodigal 

nM.t  has  gone  from  its  home,  and  squafd 
ered  the  venerable  patrimony  of  the  ancien 
ooly  haith. 
13 


w  \ 


130 


THE  PRINCIPLE 


Some  thirty  years  ago,  the  Duke  of  Anhall 
K.oetlien,  on  his  return  from   Paris,  where  he 
Aad  become  a  Catholic,  assembled  his  council 
f  State  and  a  number  of  Protestant  pastors, 
|n  order  to  give  them  an  account  of  his  conver- 
iion.     He  told  them  that   it  was  chiefly   the 
consistent  unity  of  the  Catholic  doctrine,  that 
had  induced  him  to  examine  it,  and   finally 
brought  about  his  conversion.     He  had  been 
unable  to  discover  any  unity  among  Protest- 
ants.    The  pastors  contended  that  the  accusa- 
tion was  unfounded ;  that  Protestants   agreed 
in  the  essential  points.     The  Duke  asked  them, 
"  Do  you  hold  the  doctrine  of  justification  as 
an   essential    point    of   faith?"      "We    do." 
"  Well,  then,"  continued  the  Duke,  turning  to 
one  of  the  pastors,  "  please  tell  me  how  you 
define  that  doctrine."     The   pastor   gave  hi.? 
definition,    but    had    hardly    done    so    when 
another  pastor  exclaimed,  "  Excuse  me,  Duke, 
that  is   not  my  idea  of  justification,  I  under- 
stand it  quite  difl^erently."     A  third  one  ioU 
lowed  with  a  different  definition.     Tlie  Dukt 
ended  the  dispute,  by  remarking,  '•  Gentlemen, 
you  have  just  given  me  a  proof  of  Protectant 
unity."  You  cannot  say  that  Catholics  contra 
diet  each  other  in  that  man  ler.     In  matters  o! 
opinion  they  may  and  dc    differ,  but  not   ip 


OF  PHOTESTANTISM. 


131 


matters  of  faith.  The  moment  a  Catholia 
denies  an  article  of  faith,  were  he  an  Aquinai 
m  learning,  he  ceases  to  be  a  Catholic.  A 
Protestant  who  contradicts  your  religious  ideas 
remains  a  Protestant,  and  is  free  to  maintaio 
hia  views  against  all  Protestants,  for  your  Re 
ligion  gives  every  man  an  absolute  right  to  bt 
his  own  judge  in  questions  of  faith. 


SANCTITY 


Is  the  second  necessary  characteristic  of  the 
true  Church  of  Christ.  It  is  evident  that  the 
Church  of  Christ  must  be  holy  in  her  founder, 
for  her  founder  is  Christ  Himself.  Hor  meana 
of  salvation  must  be  holy,  for  Christ  established 
her  to  be  a  means  of  sanctification  forever. 
•'  For  them  do  I  sanctify  myself,  that  they  also 
may  be  sanctified  in  truth,"  etc.*  -^Be  you 
perfect  as  your  heavenly  Father  is  perfecff 

The  language  and  spirit  of  the  apostolic 
Epistles,  their  precepts,  institutions,  admoni- 
tions,  counsels,  all  demonstrate  thai  the  true 
Church  of  Christ  must  be  holy,  and  an  ev  dent 

•  John,  xvii.  19  et  seqq. 
t  Matt.,  V.  48. 


i 


v-tff 


1.S2 


THE  PRINCIPLE 


means  cf  holiness.  «  Christ  loved  the  Church 
and  de/ivered  Himbelf  up  for  it,  that  He  mighl 
■anctify  it,  cleansing  it  by  the  laver  of  water  in 
the  word  of  life ;  that  He  m«ght  present  it  to 
Himself  a  ^^brious  Church,  not  having  spot  or 
wrinkle,  nor  any  su  «h  thing ;  but  that  it  should 
De  holy  and  without  blemish."* 

History  testifies  that  the  Church  of  Christ,  in 
the  primitive  agca,  possessed  the  character  of 
sanctity,  and   therefore    she   must   possess  it 
always,  for,  as  1  have  shown,  the  Church  of 
Christ  cannot  char  ge.     The  Fathers  and  early 
pastors  of  the  Church  labored  night  and  day, 
by  word  and  writing,  to  sanctify  the  faithful, 
and  only  recognized  those  as  living  members 
of  the  Church,  whose  lives  were  truly  Christian. 
The  Catholic   Church  clearly  possesses  the 
character  of  sanctity.     Her  doctrine,  her  Sacra- 
ments, her  Sacrifice  are  holy,  and  are  means 
of  holiness.     Saints,  whose  heroic  virtue  God 
has  attested  by  manifest  miracles,  are  claimed 
by  the   Catholic   Church  alone,  and  belong  to 
her  alone.      To  be  alone  the  mother  of  all  the 
Saints,  of  all  the  heroes  of  Christianity,  whose 
purity  of  life  is  the  light  and  admiration  of  the 


•  Ephes.,  V.  26-37 


OP  PKOTESTANTISM. 


133 


world,  is  an  imposing  mark  of  the  trulh  of  the 
Catholic  Church. 

In  the  first  rank  of  her  Saints,  as  I  men- 
tioned  in  another  point  of  view,  appear  seven- 
teen milhons  of  martyrs,  of  every  age,   sex 
rank,  and  condition  of  life,  all  of  whom^'di'ed  lor 
the    truth   of  the   Catholic   faith.     This   was 
durmg  the  first  three  centuries  of  the  Catholic 
Church.     What  was  so  magnificently  begun, 
has  contmued  in  every  age  down  to  our  own 
day.     Witness  Japan,  China,  Tartary,  Africa, 
America  in  the  last  two  centuries.     Witness 
the  soil  of  our  own  United  States,  reddened 
with  the  blood  and  sanctified  by  the  ashes  ol 
the   Missionaries  who  fell   under  the   Indian 
tomahawk,  or  were  consumed  at  the  Indian 
stake.      Witness  China,    Cochin-China,    Ton. 
qum,  and  Corea,  in  the  last  fifty  years,  and 
oyna  at  this  very  time. 

Next  in  rank  to  these  martyred  heroes  of  the 
Cross,  IS  the  venerable  line  of  the  holy  Fathers 
and  Doctors  of  the  Church,  from  Hermas. 
Clement,  Justin,  in  the  first  centuries,  down  to 
St.  Bernard,  in  the  twelfth,  all  of  whom  were 
Uatholics. 

Along  with  them,  in  every  age,  there  is  a 
nost  of  other  Saints,  all  witnesses  to  the  truth 
of  the  Catholic  Church.     Beginning  with  St 


134 


THE   PRINCIPLE 


Petck  and  Linus,  his  first  successor,  we  have  ft 
countless  number  of  holy  Popes,  Bishops,  rnen 
of  learning  and  eminence,  heroic  Confessors  of 
the  faith  in  every  condition  and  grade  ct 
■ociety. 

These  are  the  true  nobility,  the^fiower  of  ouf 
race :  their  genuine  greatness  of  virtue  is 
admired  even  by  our  enemies.  Leibnitz,  one 
of  the  most  learned  Protestants  of  his  age,  con- 
fesses, in  his  System  of  Theology,  that  the 
Catholic  Church  has  every  reason  to  point  to 
the  heroic  virtues  of  her  Saints,  in  proof  of  her 
high  birth  as  the  Church  of  Christ. 

Ignorant  men,  and  even  persons  otherwise 
well-informed,  but  prejudiced  against  the 
Church,  may  question  the  miracles  by  which 
God  has  attested  the  heroic  virtues  and  the 
glory  of  our  Saints  ;  but  no  one  can  question 
the  eminence  of  their  virtues.  No  one  can 
question  their  astonishing  actions,  their  zeal, 
their  labors,  their  sacrifices  for  the  conversion 
of  nations  and  the  relief  of  suffering ;  and 
this,  after  all,  is  the  main  point. 

Uut  as  for  the  miracles  themselves,  they  are 
not  8t»  easily  got  rid  of  as  some  of  you  may 
imagine.  It  is  not  so  easy  to  throw  a  reason- 
able doubt  on  them.  You  cannot  name 
another  Tibunal  that  performs  its  duties  with 


OF  PROTESTANTISM.  13(j 

»  much  impartiality,  caution,  and  severity,  a» 
f;  ""'""';  '?''«.  «he  court  in  vvhicl,  the  merit, 
oi  reputed  .aints,  and  the  miracle,  wrought 
a  .•  the,r  death,  are  discussed  and  decided  :„ 
n.,  undeniable  fact  it  i,  worth  while  to  ilia- 
Btrate  at  some  length. 

When  application  is  made  for  the  canoniza- 
^on  of  a  reputed  saint,  no  step  is  taken  by  th» 

brought  forward  upon  oath,  that  the  person  in 
question  practised,  in  life  and  <leath,  not  only 
emment  theological  and  moral  viiues,  bu^ 
heroic  vutues  tested  by  extraordinary  trials 

exfent'""'t''  "*  '"''"'"''' '"  P'-''"^ of  ^»»««'y. 
except  such  as  were  wrought  after  the  death  o 

^e  servant  of  God  in  favor  of  persons  who  had 
recourse  to  his  intercession.  No  miracles  per- 
formed durmg  his  lifetime,  were  they  hundreds 

Or  t„:r  rt  "  """""^''  -  '»  ">«  case  of  St. 
l!fn7   ^•""""'"""■S"'    or    St.    Francis   d. 

wilh  a  view  to  canonization.      As  to  miracles 
-o„g,  after  death,  Rome  requires  tharthe; 

lie  13,»h„p  of  the  Diocese  where  they  are  said 
to  have  occurred,  and  testified  to  by  creditab  o 
"•■tnesses  under  oath.     If  the  Bishop      e 
he  mn-acles.  no  further  step  is  take'  hfth. 


tf  m 


136 


V 


TIIK  PRINCIPLE 


Roman  court.  If  he  admits  them  ias  genuine 
Rome  is  not  yet  satisfied,  but  appoints  anothei 
iudicial  commission  to  renew  the  investigation 
and  the  witnesses  summoned  are  again  exa- 
iiined  under  oath.  If  both  commissions  agree 
in  declaring  the  miracles  undeniably  genuine^ 
a  third  process  is  instituted  before  the  Roman 
Rota :  all  ^he  facts  are  re-examined,  the  valua 
of  the  testimony  subjected  to  a  rigorous  dis- 
cussion, and  the  case  decided  only  after  mature 
and  protracted  deliberation.  Indeed,  the  slow 
ness  of  the  Roman  court  is  proverbial. 

A  recent  event  will  illustrate  it.     An  Eng. 
lishman  at  Rome,  in  a  conversation    with   a 
Cardinal  on  the  truth  of  the  Catholic  Religion, 
expressed  the  opinion  that  Catholic  Saints  are 
made  at  pleasure,  and  miracles  forged  to  sup- 
port the   canonization.      The   process  of  the 
canonization  of  St.  Francis  Regis  was   thor 
pending.     "  Sir,"  replied  the   Cardinal,  "  the 
best   answer   I   can    give   you,  is  to  let   yoq 
examine  for  yourself  the  pieces  in  a  process  o< 
canonization  actually  going  on.     Read  these 
papers."      The  papers  were  the  juridical  record 
of  some  hundreds  of  miracles  wrought  by  the 
intercession   of  St.   Francis   Regis  \fter    his 
death.     The  Enghshman  was  astonished  at  the 
accuracy   of   investigation    di8i)Iayed   in    the 


OF  PBOTBSTANTrSM.  I37 

record,   a..d   at  the   weight  of  testimony   by 
*h.ch    every    miracle    „a,    supported.      On 
returning  the  papers  to  the  Cardinal,  he  could 
not   help   expressing   his   astonishment.      "H 
every  Roman  miracle,"   he  observed,  "  ,vero 
proved  as  well  as  these,  I  should  have  no  diffl- 
culty  m  believing  all  the  miracles  we  read  ofi„ 
the  lives  of  your  Saints."     "  Why  sir,"  answered 
.  the  Oardmal  smiling,  "  the  Roman  court  i.  not 
satisfied  with  the   proofs  of  a  single  one  0/ 
those  miracles." 

Now  tell  me,  my  Protestant  friend,,  how 
many  Saints  Protestantism  has  produ.  ,,d ;  give 
me  theu-  names,  and  let  me  know  wha ,  miracle, 
have  been  performed  by  their  praye  .,  in  their 
lifetime  or  after  their  death. 

The  lives  of  your  founders  are  notorious  all 
the  n-orld  over.     You  would  be   ashamed  to 
read  Luther's  Table  Talk  before  yo,,r  children. 
But  not   to  enlarge  on   the  sensual  German 
Reformer,  I  will  invite  you  only  to  look  back  to 
Uie  country  from  which  you  have  received  the 
Reformation.    Will  you  appeal  to  the  adulterer 
Henry  VIII ,  or  to  the  Virgin  Queen  of  more 
than  suspicions  memory  ?    How  many  Pro- 
testant   martyrs,    bishops,    pastors,    widows, 
Virgins  are  set  down  in  yourCalendarof  Saints? 
What  miracles  have  they  performed*    You 


id« 


THE  PRINCIPLE 


are  so  far  from  claiming  any  Saints  of  youi 
own,  that  the  questions  must  appear  ridiculouft. 
Still,  in  the  Apostles'  Creed,  you  say  with  us, 
•*  I  believe  in  the  communion  of  Saints,"  and 
confess  your  belief  in  "the  holy  Catholi 
Church."  The  Church,  such  as  j^  du  have  mad« 
it  for  yourselves,  is  a  withered  tree  bearing  no 
fruits  of  sanctity. 

The  very  names  you  receive  at  your  birth 
must  remind  you  of  the  absolute  barrenness  of 
Protestantism.  You  have  not  a  single  Pro- 
testant Saint.  If  you  wish  to  give  your  child- 
ren a  Christian  name,  the  name  of  a  Saint,  you 
are  obliged  to  have  recourse  to  the  Catholic 
calendar.  You  call  your  children  by  Catholic 
names,  such  as  Charles,  Francis,  Henry, 
I'jdward,  Catharine,  Elizabeth.  You  even  give 
(hem  the  names  of  Catholic  Saints  who  lived 
lifter  the  Reformation, — Aloysius,  Teresa,  etc. 
Those  among  you  who  dislike  all  such  names, 
because  they  would  remind  them  too  often  of 
the  Catholic  Church  as  the  Mother  of  Saints, 
have  to  go  back  to  the  old  Jews,  and  borrow 
the  names  of  Abraham,  Isaac,  Jacob,  David, 
Reuben,  Rebecca,  Sarah,  Judith,  etc. ;  or 
descend  to  a  lower  level,  and  adopt  names 
fi'on:  among  the  saints  of  the  political  tribune. 

You  know  as  well  as  I  do  what  has  come  to 


OF  PROTESTANTISM. 


139 


be  the  ideal  of  sanctity  with  many  who  call 
themselves  Protectants.  When  they  can  say 
of  a  man,  He  is  a  perfect  gentleman,  or  of  a 
vvoman,  She  is  an  accomplished  lady,  they  are 
satisfied.  When  a  man  outstrips  his  neighbo 
In  business,  and  gets  rich  in  a  short  time,  he  ia 
raised  on  the  altars  of  public  admiration.  This 
language  may  sound  harsh  and  bitter,  yet 
every  one  of  you  will  say.  It  is  so.  Con- 
fessing, as  you  do  in  the  Creed,  that  the 
Church  is  holy,  and  still  not  to  be  able  to  show 
a  single  Saint,  is  bad  enough. 


UNIVERSALITY 


Is  the  third  necessary  character  of  the  Church 
of  Christ.  He  founded  His  Church  for  all 
times  and  all  places  "  Go  ye  and  teach  all 
nations.  .  .  .  And  behold  I  am  with  you 
all  days  even  to  the  consummation '  of  the 
world."*  "  I  will  ask  the  Father,  and  He  shall 
give  you  another  Paraclete,  that  He  may  abiJe 
with  you  forever."f 

Hence  the  rapid  spread  of  the  Church  in  tho 

•  Matt.,  xxviii.  20, 
t  John,  x'iv.  14. 


:i 


140 


THE   PRINCIPLE 


very  first  age  of  her  existence.     Tht  Acts  of 
the  Apostles,  the  Epistles  of  St.  Paul.*  and  all 
cotcmporary  history,    testify    to    her   diflu.ion 
over  the  whole  Roman  empire,  and  beyond  ihi 
boundaries,  within  the  lifetime  of  the  Apostles, 
it    IS    self-evident,    indeed,   that    if    Chriat 
founded  any  Church  at  all,  it  must  hav'e  be^u 
for  the  whole  human  race,  because  the  wants 
ot  men,  which    He  designed   His   Church    to 
supply,  are  substantially  the  same  in  all  men 
and  in  all  ages. 

The  characteristic  of  universality  evidently 
Delongs    to    the    Catholic    Church.      She    is 
universal  in  time  and  place.     She  exists  in  ail 
the   nations   and   regions   of  the  globe ;   she 
counts  her  ages  by  the  ages  of  Christianity  ; 
the  whole  world  is  her  home,  and  all  time  her 
duration.     She   is   universal,   particularly,   in 
the  sense  that  she  is  the  Mother  of  all   the 
races  and  tribes  ever  converted  to  Christianity. 
What  Tertullian  remarked  of  the  heretics  ot 
his  time  sixteen  hundred  years  ago,  is  true  tc 
day,  "They  can  pervert,  but  not  convert,  that 
IS    of  Catholics  they  make  non-Catholics  ;  o/ 
children  of  one  Church,  sectarians  and  schism 
atics;    of  Christians,    non-Christians;    of  be 
lievers,  infidels  :  but  to  convert  one  nation  m^ 

•  Rom.,  i.  8. ;  C0I088.  i.  6,  6 


0?   PROTESTANTISM. 


14i 


heathens  to  Christianity  i.s  beyond  their  power. 
Such  is  the  loud  testimony  of  history  in  favoi 
of  the  Catholic  Church." 

Every  nation,  that  is  Christian  now,  or  evcl 
was  Christian,  was  converted  by  Catholic  mis- 
■ionaries.     Let  us  go  through  the  list,  begin- 
ning   at   the   extreme   west   of  Europe.      St. 
Patrick  and  his  companions,  all  Catholics,  con- 
verted Ireland.     St.  Augustine,  a  Catholic,  and 
his  Catholic  companions  converted   England. 
France  was  converted  by  St.  Remigius  and  hia" 
Catholic  fellow-bishops  ;  Germany  by  St.  Boni- 
face.   St.   Kilian,   Willibald,    and    others,    all 
Catholics  ;  Denmark,  Sweden,  and  Norway,  by 
Ansgar  and  Sturmius,    two  Catholic  bishops , 
Prussia,  by  St.  Adalbert,  a  Catholic  ;  Sclavonia 
and  Bulgaria,  by  Cyril   and   Methodius,  two 
Catholic  bishops ;  Russia,  by  Ignatius  of  Con- 
stantinople  and  his  associates,  all   Catholics. 
St.  Stephen,  a  Catholic  king,  converted  Hun- 
gary through  Catholic  missionaries.     In  Asia, 
from  Japan,  China,  and  India,  to  the  Mediter- 
ranean ;  in  Africa,  from  ocean  to  ocean,  every 
nation  and  tribe  converted  to  Christianity,  was 
converted  by  Catholic   missionaries.     On  the 
Western    Continent,    since   its    discovery    fjy 
Catholic   navigators,   it  has  been   the   same 
The   savages   of  Peru,   Chili,   Brazil,  Buenoi 


•w-J 


li!l 


142 


THE  PRINCIPLE 


A-yres,  Paraguay,  the  whole  of  South  Amwica 
as  lar  as  it  is  Christian,  has  been  evangelized 
and  converted  by  the  Catholic  Church.  Catho" 
lies  have  converted  and  civilized  many  tribes 
of  Indians  in  Central  America  and  Mexico, 
Jn  North  America,  your  own  historiajis  have 
recorded  the  labors  of  CathoUc  missionaries  in 
every  wood,  desert,  and  prairie.  The  Christian 
tribes  north  of  the  Lakes  and  in  several  other 
parts  of  Canada,  in  Oregon,  and  Kansas,  are 
the  fruits  of  Catholic  zeal ;  and  but  for  the  out 
break  and  interference  of  Protestantinm,  our 
success  would  have  been  much  greater.  Ca- 
tholic missionaries,  observes  Dr.  Brownson,  in 
a  number  of  his  celebrated  Quarterly,  have 
converted  and  civilized  numerous  Indian  tribes 
in  North  America,  and  still  more  of  them  in 
South  America.  You  ccyuld  drive  them  before 
you,  but  you  could  not  convert  them.  The 
islands  of  the  Pacific,  at  this  moment,  are 
evangelized  with  great  success  by  hosts  of 
intrepid  Catholic  missionaries. 

Name,  if  you  can,  a  single  heathen  nation 
converted  by  Protestants.  No  such  nation 
exists.  I  know  you  have  expended  millions  of 
money  in  keeping  up  large  families  of  mission- 
arie.^,  and  scattering  millions  of  Bibles  on  every 
«hore  to  which  your  vessels  sail.     But   your 


OF   TROTESTANTIS  VI. 


148 


Bible  missions  cannot  convert  the  lieathen. 
The  savage  and  the  Chinese  use  your  Bibles  to 
light  the  calumet  or  the  'opium  bowl.  The  re- 
porfaofyour  own  interested  and  richly  paid  mi». 
iionaries,  furnish  sufficient  ground  ibr  doubting 
your  succrHs.  It  is  certain  that  St.  Francia 
Xavier  alone,  in  ten  years,  converted  a  thousand 
times  more  Pagans  in  India  and  Japan,  than  you 
have  done,  with  all  your  Bible  and  Missionary 
Aid  Societies,  in  three  hundred  years.  The 
mi^Hionary  success  of  a  single  Catholic  insti- 
tution, the  Roman  Propaganda,  surpasses, 
beyond  comparison,  the  combined  result  of  the 
influence,  wealth,  and  power  of  Great  Britain 
ond  America. 


INDESTEUCTIBILITY 

Is  the  fourth  necessary  character  of  th« 
Church  of  Christ,  to  which  I  propose  to  direct 
your  attention.  "  I  say  to  thee,  That  thou  art 
Peter,  and  upon  this  rock  I  will  build  my 
Church  ;  and  the  gates  of  hell  shall  not  prevail 
against  it."  «  Go  ye,  and  teach  all  nations.  .  . 
Behold  I  am  with  you  all  days,  even  to  the 


*4r 


>1 

!l  1  'H 

llf  ?  •■f  - 


144 


THE   PRINCIPLE 


consuiT-mation  of  the  world."*  From  thesa 
and  similar  passages  before  oiteo,  it  is  evident 
that  Christ  will  never  suffer  Hia  Church  to  ba 
destroyed. 

Hence,  ifl  the  earliest  times,  indestructibility 
was  held  to  be  an  essential  characteristic  of  the 
Church  of  Christ.  St.  Jerome,  in  the  fourth 
century,  wrote,  "  The  Church  is  built  on  Peter. 
No  storm  can  shake  her,  no  raging  tempest 
overthrow  her."f  St.  Alexander,  Bishop  o! 
Alexandria  in  the  beginning  of  the  same  age, 
wrote  to  Alexander  of  Constantinople,  "  We 
acknowledge  but  one  Church,  the  Cathojic  and 
Apostolic,  which,  as  she  never  can  be  van- 
quished, though  the  whole  world  should  assail 
her,  so,  on  the  other  hand,  conquers  and 
destroys  every  atrocious  attack  of  heresy,'* 
Indeed,  if  the  Church  could  be  destroyed, 
Christ  would  have  failed  in  the  object  he  had 
in  view  in  founding  her,  which  was  to  make 
her  a  means  of  salvation  for  all  ages.  That 
Christ  has  failed  in  this  design  no  one  will 
Bay. 

Now,  the  Catholic  Church  a/one  on  earth 
possesses  the  character  of  indestructibility 
Everything  on  earth  decays,  except  the  Catho- 

*  Bee  texts,   nt  eupra, 

t  Comment,  in  cap.  xvi  Matt. 


4'A 


OF  1?R0TESTAH7U=IM. 


145 


.c  Church.     She  is  the  image  of  ber  Founder^ 
tlie  most  perfect  reflection  in  the  woAd  of  the 
Immutability  of  God,  of  that  supreme  Beauty, 
ivhich  St.  Augustine  called  ever  ancient  and 
«ver  new.     Like  Christ  her   Founder,  she  w 
*  yesterday  and  to-day,  and  the  same  forever." 
Like  St.  John,  the  disciple  whom  Jesus  loved, 
tlie.  Church,  the  Spouse  of  Tesus,  rises  out  ot 
persecution  with  new  vigor  and  renewed  youth. 
You  call  her  the  Old  Church.      She  is  old, 
but  as  youthful  in  her  old  age,  as  when  she 
went  forth  on  Pentecost,  fresh  from  the  hands 
of  the    Holy  Ghost,   to  the   con<^uc8t   of  the 
world.     Name  a  Church  or  sect  in  cur  age  that* 
equals  her  in  vigor.     You  know  the  words  oi 
Gamaliel,  the  Pharisee,  in  the  Acts  :  "  If  this' 
design,   or   work,   be   of  men,   it  will  fall  to 
nothing ;  but  if  it  be  of  God,  you  are  not  able 
to  destroy   it :  lest   perhaps   ye   be   found    to 
oppose  God."*     What  would  Gamaliel  say  at 
this    hour,   were   he   to   rise    from  the  dead  ? 
Nearly  nineteen  hundred  years  have  since  gone 
jy,   nineteen    centuries    of  struggles    and    ol 
riumph.      Power,    learning,    genius,    heresy, 
chism,   vice,    determined    foes    without,    en- 
venomed conspirators  within,  all  earth  and  h(4J 


iS«!!: 


•  Acts,  V.  38,  39. 
14 


146 


THE   PllINCIPLE 


Ir 


coin))ined,  have  been  laboring  for  niftc-  een 
centuries  at  her  destruction,  and  the  Church 
aujvives  in  her  pristine  vigor. 

1  he  world  has  not  seen  any  other  example 
af  such  a  duration.  St.  Augustine  said  of  the 
rapid  spread  of  Christianity,  that  by  itself  alone 
it  was  a  sufficient  proof  of  the  Divinity  of  the 
Catholic  Church.  The  dilemma  he  made  .use 
of,  is  just  as  unanswerable  when  applied  to  the 
duration  of  the  Catholic  Church.  Either  the 
Catholic  Church  has  existed  for  nineteen  ceu- 
turies  by  a  miracle,  or  without  a  miracle  :  if  by 
miracle,  she  is  Divine  ;  if  without  miracle,  in 
'spite  of  atrocious  and  ever-enduring  opposition, 
on  the  ruins  of  all  the  empires  that  ever  rose 
or  flourished  around  her,  then  she  herself  is  the 
greatest  of  all  miracles,  and  you  have  the 
highest  of  all  proofs  that  she  is  Divine. 

History  presents  no  parallel  to  her  insignifi- 
cant beginning,  rapid  growth,  and  permanent 
duration.  At  the  moment  when  Peter  came 
from  x\ntioch  to  Rome,  and  entered  the  Impe- 
rial City,  a  poor,  barefoot,  way-worn  traveler 
covered  with  dust,  if  a  prophet  standing  at  the 
gate  had  pointed  him  out  with  outstretched 
arm,  and  said  to  the  passing  throng,  "  Do  you 
see  that  gray-haired  stranger  ?  He  is  a  poof 
U'iherinan   from   Galilee.      The   Buccessors  oi 


4— t!^ 


OF  PROTESTANTISM. 


147 


Uint  Jewish  fisherman  will  rule  the  world  to  ita 
utmost  boundaries  from  your  own  City  and  on 
the  ruins  of  your  Empire ;  kings,  princes,  na- 
tions, republics,  the  Roman,  Greek,  and  barbar- 
ian, will  acknowledge  their  religious  sway,  and 
Obey  their  spiritual  commands  for  centuries  aftef 
the  Roman  power  shall  have  departed  forever 
and  the  remembrance  of  your  glory  hardly  sur 
Vive  in  the  memories  of  the  remotest  posterity.' 
Ever>  Roman  would  have  laughed  at  the  pro 
phecy.  and  pointed  at  the  prophet  as  a  mad 
man ;  t;nd  when,  not  many  years  later,  Peter 
was  nailed  on  across  with  his  head  downwards, 
they  might  have  brought  the   prophet  to  the 
spot,  and  baid  in  scorn,  There  hangs  your  pro- 
phecy.    And  yet  upon  that  very  spot,  reddened 
vith  the  blood  of  the  Prince  of  the  Apostles, 
and  known  under  the  name  of  the  Confession 
of  St.   Peter,  has  sprung  up  the  mighty  tree 
chat   now   overshadows   the   earth,   its    trunk 
rooted  at  Rome  in  the  martyred  ashes  of  the 
first  Pope,  growing  more  vigorous  with  every 
etorm  that  assails  it,  its  brandies  still  spread- 
ing  and    growing  mightier,  as   ages  multiply 
upon  its  venerable  head,  and  the  nations  that 
%eek  shelter  in  its  holy  shade  become    more 
numerous' trom  age  to  age. 
Religious,   Catholic    Rime,    said    Leo    th« 


148 


THE  PRINCIPLE 


Great,  has  b«^come  mightier  than  Pagau  R^m« 
in  the  meridian  of  her  splendor.     And  wh/it  ia 
particularly  worthy  of  repeated  notice,  her  im- 
equalled    duration    and    unrivalled    reli|;'ouf 
Bway  have  not  been  the  work  of  human  po'.ver 
all  human  power  has  opposed  her.     For  nine 
teen  hundred  years  the  mighty  hand  of  leaf^ued 
envy   and    malice   has   been    upon   the   Tree 
endeavoring  to  tear  it  up  from  the  soil,  and 
leave  it  a  withered  trunk  to  be  despised  an 
forgotten. 

You  know  the  fierce  rage  of  the  Rwman 
Empire  against  the  Catholic  Church  for  three 
hundred  years.  After  Constantine  had  placed 
the  Cross  upon  his  crown  and  upon  the  banners 
of  his  armies,  a  new  race  of  persecutors  arose 
beginning  with  his  son  Constantius,  and  con- 
tinuing through  the  Middle  Ages  down  to  our 
time  :  emperors,  kmgs,  consuls  have  hardly 
ever  ceased  to  assail  the  Catholic  Church  v\yth 
the  cunning  of  a  Julian  or  the  violence  of  a 
Valens.  The  history  passing  befo:'e  your  own 
eyes,  while  I  trace  these  lines,  Turin,  Paris 
the  midnight  conspiracies  at  Rome,  prcsrnt 
■cenes  of  consummate  hatred,  exquisite  cun- 
ning, refined  malice,  bloodthirsty  cruelty,  that 
are  not  unworthy  a  Julian  or  a  Diocletian. 
Philosophy,  heresy,  schism,  have  u^iitciil  their 


m  :| 


OF  PROTESTANTISM. 


14S 


e/fbrtfl  vith  the  attacks  of  power.     From  Cel 
BUb,  under  the  first  Caesars,  to  Voltaire,  Strauss, 
Saint-Simon,  Fourier,  Leroux,  pliilosophy  haa 
exerted  its  evil  genius  to  sap  the  foundationa 
of  Catholic  dogmas.     From  Simon  Magus  and 
the  Gnostics  to  Luther  and  the  Mormons,  from 
Photius  to  Febronius,  heresy  has  not  ceased  to 
aim  at  the  corruption  of  her  faith,  and  schism 
at  the  destruction  of  her  unity.     Men  have  dug 
at  the  roots  of  the  Tree,  and  sought  to  under- 
mine it ;  they  have  tried  to  overthrow  the  ven- 
erable  trunk,  and  have  hacked  at  its  branches. 
Still  its  roots  are  as  firmly  fixed   as  ever,  the 
trunk  stands   upright,  and  growing  still.     If  a 
branch"  has  fallen,  it  lies  withered  where  it  fell, 
and   another   bough   has  replaced  it.     When 
England  and  a  part  of  Germany  fell  off  from 
the  Church,  Paraguay,  Japan,  India,  the  ex- 
treme  East   and  West,   rose  in   their   stead 
Earth  and  hell,  passion  and  malice,  have  done 
their  worst,  and  they  have   failed   and   shall 
forever  fail. 

Were  the  Pope  .nd  the  Church  to  be  driven 
hack  to  the  Catacombs  from  which  they  rose 
in  triumph  fifteen  hundred  years  ago,  the  per- 
Becution  would  but  prepare  for  them  another 
triumph.  Pius  IX.  knows  it,  and  hence  hit 
fearless    attitude,    awing    his    enemies,    and 


150 


THE  PRINCIPLE 


attracting  the  admiration  of  the  world  Th« 
whole  Catholic  Church  knows  it,  and  hence 
the  calm  with  which  we  look  forward  to  the 
future.  Come  what  may,  the  Church  wli  stand 
"The  gates  of  hell  shall  not  prevai)  against 
her."  Christ  is  with  us  "  to  the  conaammation 
of  the  world." 

Everywhere  and  in  all  times  the  Church 
conquers.  Everywhere  and  in  all  times,  she 
is  the  indestructible  Kingdom  of  the  Truth. 
She  may  be  stripped  and  sent  fwth  naked  into 
the  world,  still  she  conquers,  if,v  she  remains 
the  dispenser  of  the  graces  of  God  to  men,  the 
guide  of  the  human  race,  the  hand  that  opens 
the  gates  of  heaven,  the  only  hope  of  salvation. 
"  I  will  give  to  thee  the  keys  of  the  kingdom  oi 
heaven."* 

New,  turn  to  Protestantism,  and  compare  it 
with  the  Church.  The  opposition  between 
light  and  darkness  is  not  more  complete. 
The  Catholic  Church  lives.  Protestantism  is 
dead.  It  is  a  branch  fallen  from  the  Tree, 
withered  even  in  the  time  of  him  who  cut  it  off, 
and  hewn  to  fragments,  its  dry  leaves  long 
since  reduced  to  dust  and  scattered  to  the  four 
winds  of  heaven.  The  Protestantism  of  Lu- 
ther, Calvin,   Zwingli    b:   destroyed.     Hardly 


•  Matt.  xvi.  19. 


OF  PROTESTANTISM. 


151 


any  one  now-a-days  believes  as  they  believed. 
Even  Baptism  is  fast,  being  given  up  altogether. 
Many  w^ho  bear  the  name  of  Protestant^  aro 
Sn(idels  in  principle  and  practice  :  unba^  ..zedj 
they  do  not  possess  the  necessary  qaaliiication 
to  be  Christians.  Unbaptized  Protestants*  are 
more  numerous  in  this  country,  than  the  bap- 
tized adherents  of  all  the  Protestant  denomina- 
tions put  together. 

Your  meeting-houses  would  long  since  have 
been  deserted,  your  sects  reduced  to  mere 
names,  but  for  your  keeping  up  a  semblance  o! 
life  by  your  Revivals.  The  country,  as  far  as 
it  is  Protestant,  would  no  longer  exhibit  any 
sign  of  Christianity,  were  it  not  for  your  strict 
Sunday  laws  imposing  an  appearance  of 
Christianity. 

But  all  your  Revivals  and  Sunday  laws, 
never  will  and  never  can  revive  Protestantism. 
Protestants  may  continue  to  exist,  but  Protest- 
antism U  dead,  and  its  death  was  almost  coeval 
with  its  birth.  A  Protestantism,  one  and 
united,  has  no  existence,  if  it  ever  had. 

To  conclude,  the  Catholic  Church  alone  has 
the  characteristics  of  the  Church  which  Christ 
founded ;  she  alone,  therefore,  is  the  true 
Church  of  Christ,  and  out  of  her  pale  there  is 
DO  salvation.    Every  candid  man  who  examinet 


i 


152 


THE  PRINCIPLE 


h  ? 


the  question,  can  easily  convince  liimself  of  it 
The  Catholic  Church  is  the  City  of  God,  visible 
3\er  the  whole  earth  to  every  man  of 
lood  will.  Protestantism  lacks  every  one  of 
die  characteristics  of  the  true  Church  of  Christ, 
•nd  cannot  lead  to  Heaven. 

Study  the  history  of  Catholicity  and  that  of 
Protestantism  with  the  candor  of  the  celebrated 
Svviss  Protestant  Hurter,   and   like   him   you 
will   become  convinced  that  Protestantism  is 
nothing  more  than  a  deviation  from  the  truth, 
and  that   the   Catholic   Church   alone   is   the 
identical  Churcl^founded  by  Christ.    As  soon  as 
a  Protestant  begins  to  look  into  the  groundwork 
of  his  creed,  his  belief  begins  to   waver.     A 
Catholic  is  secure.   History,  reason,  experience, 
studies  of  every  kind,  confirm  him  in  his  faith. 
A  true  Catholic  meets  martyrdom  with  the  full 
assurance  that  he  dies  for  tlie  truth.     Peter  the 
Martyr,  a  convert  to  the  Catholic  faith  from 
Manicheism,  when  he  fell  under  the  hatchets 
of  the  heretics,  and  could  no  longer  profess  hia 
faith  alouvi,  wrote  in  the  oand  with  his  blood— 
I  believe.     Every  Catholic  is  as  firmly  con- 
vinced of  the  truth  of  his  faith,  as  that  hero 
MToe  when  about  to  appear  before  God. 


OF   PROTESTANTISM. 


15a 


THE  INFALLIBILITY  OF  THE  CATHOLfO 
CHURCH,  THE  RULE  OF  FAJTll. 

The  Catholic  Church  is  the  true  Church  of 
Jesuj  Christ;  therefore  she  is  Infallible.  No 
nfian  of  logical  mind  can  dispute  this  conse- 
quence. The  Infallibility  of  the  Church  follows 
evidently  from  her  character  as  the  Divinely 
commissioned  Teacher  of  all  nations  to  the  end 
of  time;  and  it  is  further  confirmed  by  the 
express  promises  of  Christ,  and  by  the  conduct 
of  the  primitive  Church. 

I  say,  in  the  first  place,  that  the  Infallibility 
of  the  Church  is  a  necessary  consequence  of 
her  Divine  commission  as  the  Teacher  of  men. 
To  deny  the  Infallibility  of  the  Church,  while 
you  admit  her  Divine  commission,  is  to  impeach 
the  veracity  and  the  Wisoom  of  God. 

Christ  commanded  His  Church  to  teach  all 
nations  to  the  end  of  time:  to  pretend  that  His 
Church  is  fallible,  is  to  assert  implicitly  that,  in 
case  she  errs,He  commanded  her  to  teach  false- 
hood,  and  made  it  obligatory  on  men  to  believe 
error.  If  Christ  has  not  secured  the  InfalU- 
15 


(. 


0 


izm 


154 


IIIE   PRINCIPLE 


billty  of  the  Church  by  the  assistance  of  Hia 
Spirit,  error  must  inevitably  be  taught  aa 
Divine  truth,  for  the  Church  teaches  in  His 
naino,  and  fnnr»rces  her  doctrines  a«  derived 
fronn  Him,  and  therefore  as  Divine  truth.  I 
arepeat  it,  therefore,  the  character  of  the  Church 
as  a  Divinely  commissioned  Teacher,  is  the 
proof  of  her  Infallibility. 

Secondly,  her  claim  to  Infallibility  is  con 
firmed  by  the  clearest  and  most  explicit  pro- 
mises of  Christ.  He  affirmed  that  He  would 
build  His  Church  upon  a  rock,  and  that  the 
gates  of  hell  should  not  prevail  against  her, 
He  addressed  His  Apostles  in  the  following 
explicit  language  :  "  As  the  Father  has  sent 
me,  I  send  you.  Go  ye,  therefore,  and  teach 
all  nations,  teaching  them  to  observe  all  things 
whatsoever  I  have  commanded  you.  And 
behold,  I  am  with  you  all  days,  even  to  thd 
consummation  of  the  world."  "  He  who  hear* 
you,  hears  me."  "  And  when  the  Paraclete,  th* 
Holy  Ghost  shall  come,  whom  the  Father  .sha!i 
send  in  my  name,  He  will  teach  you  all  things 
and  bring  all  things  to  your  mind  whatsoever  1 
shall  have  said  to  you."  "  I  shall  ask  the 
Father  that  He  may  abide  with  you  forever." 

According  to  these  promises,  the  Holy  GhosI 
IB  to  perform  two  great  functions  in  the  Churo 


iM 


OF   PROTESTANTISM. 


155 


of  Christ— first,   '« to   teach  her  all    things," 
secondly,  to  '^  bring  all  things  to  hep  mind" 
which    Christ    has   taught    her;    and    to    do 
all    this    forever.       What    the     II'  .y    Ghost 
'teaches"  the  Church,  must  be  the   riith;  that 
of  which  He  reminds   her,  is  tne  doctrine   oi 
Christ.     The  Church,  therefore,  has  an  infal 
lible  guide,  who,  because  ile  is  infallible,  must 
render  her  -nfallible,  and  who,  on   all  proper 
occasionH,   pur-i  her  in  mind    of  "all   thlngg 
whatsoever"    which    Christ    has   taught   he*r. 
Hence,  in   listening  to   the   teaching  of  the 
Church,    we    listen    to    the    voice    of  God. 
Whoever  refuses   to   listen   to   her,    is  to  be 
regarded  "as  a  heathen  and  a  publican." 

I  aslf  you,  can  you  reflect  on  these  distinct 
promises  of  Christ,  without  concluding  that  He 
endowed  the  Church  with  the  attribute  of 
Infallibility  ?  Will  you,  while  believing  that 
Christ  is  God,  take  it  amiss  that  we  believe  in 
His  promises,  or  that  we  abhor  the  thought 
that  His  promises  have  failed,  as  they  musi 
have  done  if  His  Church  has  erred  or  can  err? 
If  the  Church  is  fallible,  she  was  not  built  upon 
a  rock,  bfit  upon  a  quicksand,  and  the  gates  ol 
hell  may  prevail  against  her :  indeed,  if  we  arw 
to  believe  Protestantism,  the  gates  of  hell  hav* 
'»ng  since   prevailed  agamst   the   Church   o/ 


i 


r 


r56 


THE   PRlNCIiLB 


jtm 


4^hriflt.  Bui  if  the  Church  has  erred,  Chrii4 
cannoC  be  God — He  would  be  an  impostor* 
the  Holy  Spirit  is  not,  has  not  been  with  th* 
Church  of  Christ ;  those  who  hear  the  Cluirch, 
would  often  hear,  not  God,  but  the  spirit  of  error; 
while  thigp  who  refuse  tc  recognize  her  Divine 
authority,  would  not  be  heathens  and  publicans, 
hut  wiser  than  believers.  All  this  evidently 
Involves,  in  the  judgment  of  all  who  reallj- 
brlieve  in  Christ  as  the  Son  of  God,  contradio- 
tion  and  blasphemy. 

Thirdly,  the  claim  of  Infallibility  is  furthet 
fonfirmed  by  the  manner  in  which  the  priml 
?ve  Church  fulfilled  her  Divine  mission.  Oi. 
ihe  day  of  Pentecost,  immediately  after  the 
reception  of  the  Holy  Ghost,  the  Apostles 
began  the  ministry  of  teaching,  committed  to 
them  by  the  Son  of  God.  Later,  we 
find  them  assembled  again  in  Jerusalem  in 
solemn  council,  prefacing  their  decisions  with 
the  following  remarkable  declaration  :  "  It  ha? 
Beemed  good  to  the  Holy  Ghost  and  to  us,' 
Ihus  claiming  the  infallible  assistance  of  th« 
Spirit  of  God. 

It  must  be  remarked  likewise,  thatjwhils  thi 
Apostles  spread  the  Gospel  amongst  tlm 
nation.^,  they  selected  and  ordained  proper 
persons  to  be  their  cQ»4jutors  and  successors. 


im 


OF   PROTESTANTlfiM. 


idf 


Jast  as  they  elected  an  Apostle  to  take  Iha 
place  of  Judas  lacariot.  They  would  not  pe^ 
mit  any  one  not  ordained  and  sent  by  them  a 
teach  in  the  name  of  Christ.  The  faith  taught 
by  the  Church  must  be  Apostolic ;  that  is,  )t 
must  be  the  same  now  as  it  was  in  the  time  J 
the  Apostles.  This  follows  from  the  very 
nature  of  the  Church  of  Christ,  for,  as  I  have 
shown,  the  Church  cannot  change ;  it  followa 
from  the  promises  of  Christ,  and  it  is  strongly 
inculcated  by  His  Apostles.  A  curse  is  pro- 
nounced against  any  one  who  should  attempt 
to  preach  a  new  doctrine.  "  Though  I,  or  an 
angel  from  heaven,"  says  St.  Paul,  "  preach 
any  other  gospel  unto  you,  than  that  you  have 
received,  let  him  be  accursed."*  The  Church, 
therefore,  must  be  infallible  now,  as  she  was 
when  Christ  established  her,for  if  she  is  fallible 
we  cannot  be  certain  that  she  teaches  the 
Bame  doctrine  as  the  Apostles. 

The  Church  is  unchangeable ;  she  is  the  same 
now  as  in  the  days  of  Christ.  Are  you  pre- 
pared to  say  that  the  Church  was  fallible  in  the 
time  of  Christ  and  the  Apostles  ?  If  she  was 
mfalliblo  then,  she  is  infallible  now,  The 
attribute  of  infallibility  was  not  a  prerogative 

•  ChJ»t,  i. 


"     r 


158 


THE   PRINCIPLE 


exclusively  attached  to  the  persons  of  the 
Apostles,  but  inseparably  connected  with  their 
oifice,  in  the  same  manner  as  the  Church  was 
Hot  instituted  for  them  alone,  but  for  the  salva- 
tion of  men  to  the  end  of  time. 

The  Son  of  God  was  sent  into  the  world  by 
the  Eternal  Father,  to  create  and  organize  the 
Church,  and  He  sent  forth  the  Apostles  with  the 
eame  supernatural  power  and  perpetual  author- 
ity that  He  Himself  had  received  from  the 
Father.  "As  my  Father  sent  me,  so  I  send 
you."  The  Apostles  and  their  legitimate 
successors  constitute  one  and  the  eame  Church 
**  Behold  I  am  with  you  all  days  even  to  the 
consummation  of  the  world."  The  super- 
natural power  which  Christ  communicated  to 
His  Church,  was  given  for  the  preservation  of 
the  faith  w^hich  He  had  revealed,  and  cannot 
be  limited  by  time,  any  more  than  the  faith 
itself.  Like  Christ  Himself  the  Church  is 
"to-day,  and  yesterday,  and  the  same  forever;" 
ehe  is  Infallible  in  all  ages. 

I'he  argument  which  I  have  thus  briefly 
stated  is  .developed  with  great  cogency  and 
eloquence,  in  an  essay  by  Dr.  Brownson  on 
the  "Constitution  and  Organic  Character  of 
tlie  Church ;"  frcm  which  I  make  th«  following 
extract : 


OF   PROTESTANTISM. 


15U 


The  Catholic  Church,  as  a  body  or  corpor- 
MJon,  the  only  sense  in  which  it  is  alleged  to 
have   any  teaching  faculty  at  all,  is   not  an 
aggregation  of  individuals   who   at  any  time 
compose  it— a  body  born  and  dying  with  them 
but   the  contemporary  of  our  Lord  and  Hia 
Apostles,  in  immediate  communion  with  them, 
and  thus  annihilating  all  distance  of  time  and 
place  between  them  and  us.     She  is,  in  the 
senae  supposed,  a  corporation,  and,  like  every 
corporation,  a  collective  individual  possessing 
the  attribute  of  immortality.     She  knows  no 
interruption,   no   succession   of  moments,  no 
lapse  of  years.     Like  the  eternal  God,  who  is 
ever  with  her,  and  whose  organ  she  is,  she  has 
duration,  but  no  succession.     She  can  never 
feiow  old,  never  fall  into  the  past.     The  indivi- 
duals who  compose  her  body  may  change,  but 
she  changes  not;  one  by  one  they  may  pass  off 
and  one  by  one  be   renewed,  while  she  con- 
tinues  ever  the  same.  •  .     .     .     .     The  Church 
to-day  is  identically  that  very  body  which  saw 
our  Lord  when  he  tabernacled  in  the  flesh.    She 
who  is  our  dear  Mother,  and  on  whose  words 
we  hang  with  so  much  delight,  beheld  with  her 
own  eyes  the  stupendous  miracles  which  wera 
performed  in  Judea   eighteen   hundred   years 
tgo ;    she  assisted   at  the   preaching  of  the 


4 


160 


THE   PRINCIPLE 


I 


4' 


,Mi 


Apostles  on  the  day  of  Pentecost,  when  m 
Holy  Ghost  descended  upon  them  in  clo/en 
tongues  of  fire;  she  heard  St.  Peter,  the  prince 
f  the  Apostles,  relate  hoVv  the  Spirit  descended 
upon  Cornelius  and  his  household,  and  declare 
how  God  had  chosen  that  by  his  mouth  the 
Gentiles  should  hear  the  Word  of  God  and 
believe;  she  listened  with  charmed  ear  and 
ravished  heart  to  the  last  admonition  of  the 
disciple  whom  Jesus  loved  : — *  My  dear  child- 
ren, love  one  another ;'  she  saw  the  old  temple 
razed  to  the  grouu'l,  the  legal  rights  of  the  old 
covenant  abolished  and  the  once  chosen  people. 
•\riven  out  from  the  Uoly  Lard,  and  scattered 
i*ver  the  earth  ;  she  beheld  pagan  Rome,  in  the 
pride  and  pomp  of  po>"er,  bled  under  her  per- 
secuting emperors,  and  f  Dally  planted  the  cross 
in  triumph  on  her  ruinsf  She  has  been  the 
contemporary  of  eightC9»^  hundred  years, 
which  she  has  arrested  in  th«  ir  flight  and  made 
present  to  us,  and  will  makA  ^resent  to  all 
generations  as  they  rise.  Wit'^  one  hand  she 
receives  the  dcpositum  of  faith,  frriJ  the  Lord 
and  his  commissioned  Apostles  ;  witV  the  other 
she  imparts  it  to  us. 

"...  What  needs  she,  to  dr  \t  with 
infallible  certainty  ?  Simply  protection  apmnst 
Corgetting,  misunderstanding,  and  mis^jtat'T^tj ; 


If* 


OF   PROTESTANTL^M. 


161 


and  this  she  has,  because  she  has  our  Lord 
always  abiding  with  her,  and  the  Paraclete, 
who  lea^ds  her  into  all  truth,  and  '  brings  to  her 
remembrance'  all  the  words  spoken  to  her  by 
our  Lord  himself  personally,  or  by  his  inopired 
Apostles,— keeping  her  memory  always  fresh, 
rendering  her  infallible  assistance  ri,,hUy  to 
understand  and  a^  ately  to  express  what  she 
remembers  to  have  been  taught." 

Consequently  the  Infallibility  of  the  Church 
does  not,  as  many  Protestants  imagine  we  teach 
xtend  to  every  object  of  science  or  politics, 
but  is  exclusively  confined  to  the  teaching  and 
preservation  of  that  Divine  faith  which  Jesua 
Christ  revealed  for  the  salvation  of  mankind 
In  this  respect,  she  demands  our  unconditional 
Bubmigsion  to  her  decisions,  but  only  when  she 
promulgates  her  doctrine  by  a  solemn  definition. 
In  doing  so  she,  as  we  have  shown,  only  exer- 
cises her  legitimate  right.  Her  Infallible 
teaching  is  the  only  Rule  of  Faith. 

1  may  remark  in  conclusion,  that  the  practice 
of  those  who  *deny  the  Infallibility  of  the 
Church,  is  in  contradiction  with  their  theory 
While  asserting  that  there  is  no  infallible 
authority  in  matters  of  faith,  they  have  recourse 
invariably  to  some  supreme  and  final  authority 
irhich  they  practically  hold   to  be   infallible. 


162 


THE  PRINCIPLE 


Whatever  i.So.>  assume  as  their  Rule  of  Faith, 
whether  reason,  Scripture,  common  sense 
private  interpretation  or  private  inspiration, 
they  practically  regard  it  as  an  authority  from 
which  there  is  no  appeal,  as  an  authority 
infallible  in  matters  of  faith.  It  is  strange 
indeed,  that  non-Catholics  hardly  ever  perceive 
this  striking  inconsistency  between  their  theory 
as  regards  the  Church  and  their  practice  in 
deciding  upon  their  own  belief.  Jn  the  follow- 
ing pages,  you  will  find  a  further  illustration  of 
the  inconsistency  of  ProteBtantism. 


¥fl 


OF   PROTESTANTISM. 


les 


SECTION  II. 


THE  UNTENABILITY  OF  THE  PROTEST^ 
ANT  PRINCIPLE. 


I  have  now  developed  the  conclusive  argu- 
ment that  the  Catholic  Church  is  the  true 
Church  becau£-  b^  j  is  the  fir-t  Church,  and 
alone  possesses  the  marks  of  the  true  Church 
of  Christ,  and  tha^  her  infallible  teaching  is  the 
Rule  of  Faith.  What  decisive  reasons  have 
you  to  convince  yourselves,  that  what  you 
believe  is  the  true  Religion  of  Christ  ?  You 
appeal  to  the  Bible. 

That  the  Bible  is  the  only  Rule  of  Faith, 
Is  the  fundamental  doctrine  of  Protestantism, 
"1-  asserted  by  Martin  Luther,  x"  What 
do  '  care,"  said  Luther,  "for  six  hundred 
<*ugustinea  and  Jeromes?    With  the  Bible  in 


164 


I       5      %»»■' 


THE  PEIHCIPU! 


our  (land,  vra  can  judge  the  Fathers,  the  At», 
ties,  and  even  the  Church. 

1  ''ilf '?"'!! ''"'^"'"'-'"•y  of i'l-otestantisra.   No 
doubt,  the  B,ble  is  a  Divinely  inspired  boolc,  bu' 
he  manner  m  vvhioh  ™a„y  amongyou  appe;i  u, 
the  B.ble,  reminds  me  of  the  tumult  raised  at 
fcphesus  by  the  preaching  of  St.  Paul.    The 
only  answer  which  the  Ephesians  would  give 
h.r„   was  to  cry  for  two  hours,  "  Great  is  Diana 
of  the  Ephesians.^'     Many  Protestants  do  no 
better.    Instead  of  listening  to  our  arguments, 
R  h^'".!  •"  ^"^"'«'-  ">em,  they  cry  out.  The 
B.b  e      he    B,ble,_as    if,    indeed.    Catholics 
denied  the  Bible.      "  When  the  toUlerk  o 
Ephesus  had  appeased  the  people,  he  said.  Ye 
men  of  Ephesus,  what  man  is  there  that  kr  ^w- 
eth  not  that  the  city  of  Ephesus  is  a  worshipper 
of  the  great  Diana?"    I  would  ask,  likewrse. 
Who  IS  there  among  us  that  rejects  the  Bible  ? 
The  Catholic  Church  has  always  taught,  and 
OatJiolics  have  always  believed,  that  the  Bible 
IS  the  word  of  God  ;  they  believed  it  fourteen 
centuries  before  the  birth  of  Protestantism.     I 
will  show  you,  that  as  long  as  the  Bible  is  the 
Bible  that  is,  the  word  of  God,  you  can  never 
justify  Protestantism  from  the  Bible. 

But,  before  entering  on  the  discussion,  (  ask 
jou,  From  whom  did  you  receive  the  Bible  f 


OF  PROTESTANTWM.  Igfi 

Was  it  written  by  Lather  under  D  vine  in^oir- 

S"e  Ca?h„  •    n^  ^r  '^"'"'"^  ">«  Bible  from 

..  .he  B^e   tr' ^  ^°"  '"'"'^  •''^'  «>«  Bible 
18  the  Kible,  the  inspired  word  of  God    onlv 

because  you  have  received  it  as  such  from  tN 
mfalhble  authority  of  the  Catholic  ChurT 

Prom  the  Bible  itself  you  cannot  prove  its 
.nsp.rat,on      You  cannot  discover  in^t  a  1 
of  the  mspirod  boots.     Vou  cite  i„  vain  such 

Ep.stle  to  Timothy  :  "AH  Scripture  is  divinely 
.nspired."  Neither  this  nor  any  other  passage 
elk  you  whether  this  or  that  particular  book 
IS  of  Divme  inspiration:  the  precise  boolcs  that 
are  to  be  received  as  the  inspired  word  of  God 
you  can  only  Icarn  from  the  Catholic  Church' 
bt.  Augustine  was  right  in  saying,  "  I  would 
not  beheve  ,n  the  Gospel,  if  the  authority  oi 
the  Church  did  not  oblige  me  to  do  so  " 

You  maintain  that  the  Church  from  whom 
you  have  received  the  Bible,  is  essentially  cor- 
rupt :  how  then  do  you  know  that  she  has  not 
unscriipulously  falsified  or  interpolated  it  as 
Luther  did  in  the  famous  passage  cf  the  Epistle 
to  the  Romans,  "  We  account  a  man  to  be 
lustified  by  faith,"  to  which  Luther  added  the 
w'ord  "alone."    If  the  Church  was  in  error  fo, 


'I 
'I 


166 


THE  rnmciPLE 


a  thousand  years,  as  you  maintain,  who  can 
assure  you  that  during  so  long  a  period  of  wil^ 
Tul  corruption,  she  did  not  change,  remodel, 
mutilate,  or  at  least  interpolate  the  Scripture? 
You  do  not  accuse  the  Church  of  having  falsi- 
fied the  Bible;  your  silence  is  an  implicit 
admission,  that  she  has  seen  nothing  in  it  that 
contradicts  her  claims;  and  such  is  the  real 
utate  of  the  case. 

Once  more  I  affirm  that  without  the  Catholic 
Church  you  cannot  know  that  the  Bible  is  an 
inspired  book.     If  Luther  and  the  early  Re- 
formers  had  claimed  that  they  had  received  the 
Bible  from  the  hands  of  an  angel,  as  Mahomet 
claimed   for  the   Koran,  Protestantism  would 
have  some  show  pf  consistency :  as  it  is.  Pro- 
testantism contradicts  itself,  and   must  either 
acknowledge  the  infallibility  of  the  Catholic 
Church,  or  give  up  the  inspiration  of  the  Bible 
But  admitting  for  the  sake  of  argument,  that 
you  could  know  from  other  sources  that  the 
Bible  is  the  inspired  word  of  God,  still  you 
cannot  assume  it  as  a  Rule  of  Faith.     A  Rule 
of  Faith  ought  to  be  clear,  complete  from  the 
beginning  of  its  ex'stence,  universal,  accessible 
to  every  one,  and  capable  of  settling  all  dis- 
putes relating  to  faith. 

.  A  Rule  of  Fatth  must  be  clear  to  every 


OF  PROTESTANTISM- 


1G7 


body,  for  as  the  faith  is  intended  for  ail  men 
the  Rule  of  Faith  must  be  adapted  to  the  con- 
prehension  of  all,  easily  and  perfectly  intelli- 
gible  to  the  meL  lest  capacity,  because  faith  i« 
incompatible  with  religious  doubt. 

Is  the  Bible  easily  intelligible,  clear  to  every 
one  ?  Evidently  not.  To  pretend  that  it  ia 
enough  to  read  it  to  be  fully  instructed  in 
every  thing  necessary  for,  salvation,  is  aa 
extravagant  as  to  maintain  that  to  be  a  man 
01  earnmg  it  is  enough  to  buy  a  scientific  work 
and  read  it,  without  preparatory  training  or 
guidance.  * 

St    Peter  says,  speaking  of  the  Epistles  of 
ht   I'aul  that  in  them  there  are,  "some  thino-s 
hard  to  be  understood,  and  which  the  unlearned 
and    unstable  wrest,  as    also   the    other   Scrip- 
tnres,    to    their    own    perdition."*      Universal 
experience    testifies   to   the  obscurity  of  m-iuy 
passages   of   the    Bible.     The   Jews    misunder- 
stood the  Old  Testament.     With  the  Bible   in 
then-  hands,  they  did    not  recognize   in    Christ 
the    Messiah    foretold   by   the   prophets;    they 
rejected     and     crucified     Him.        During     the 
Christian  era,  tie  Bible  has  been  misunderstood 
in    all   ages   b^    those  who   have   rejected   the 

•  3  ret.,  iii.  H. 


m  11 


r 


168 


TUE   PRINCIPLE 


authority  of  the  Catholic  Church.     St.  Jeroni* 
remarked  fifteen  hundred  y^mra  ago, «'  By  texts 
of   Scripture   every  heietic  has  always  found 
means  to  bolster  up   his  errors."     St.  Augus- 
tine, at  a  somewhat  later  period,  made  a  simi 
lar  remark:  "  How  do  so  many  heresies  arise," 
he  asks,  "but  because  the  Scripture,  though 
good    in  itself,   is    not    rightly    undei  tood?" 
You  know  the  history  of  the   eunuch  of  Can- 
dace,  related  in  the  Acts.     When  Philip  asked 
him  whether  he  understood  the  prophet  Isaiah 
whom  he  was  reading,  the  eunuch  asked  him 
with  antonishment,  "  How  can  I,  unless  some 
one  show  me?"*     If  a  man  of  education,  who 
spoke  a  kindred  language,  could  not  under- 
stand Isaiah  at  that  time,  how  can  men  at  the 
present  day  pretend  to  understand  the  whole 
Scripture   without    guide    or   comment?     St. 
Jerome  was  so   shocked  at  the  presumptuous 
assurance  of  the  heretics  of  his  time,  that  he 
xclaimed   indignantly,   "Carpenters  stick  to 
their  own  trade,  cooks  to  their  kitchen,  but  thfl 
Scriptures  every  one  thinks  himself  competent 
to  explain  !"     How  would  that  learned  Father 
of  the  Church  have  spo>en,  had  some  one  in 
his  day  presumed  to  set  v^p  the  private  infer* 

•  Acts,  Tiii.  31. 


OF   PROTESTANTISM. 


109 


pretMun  of  the  Bible  as  the  only  Rule  ol 
Faith?  Yet  you  maintain  that  all  mankind, 
those  who  cannot  read  as  well  as  those  who 
can,  must  rely  for  iheir  faith  on  their  own  pri- 
vate interpietation  of  the  Bible.  And  what  in 
■till  more  astonishing  is,  that,  by  your  own 
admission.  Private  interpretation  is  fallible. 
If  fallih'  it  cannot  be  the  Rule  of  Faith,  for 
faith  excludes  doubt,  and  fallibility  does  not. 

2.  A  Rul^  of  Faith  m^.t  be  complete,  that  is, 
It  must  contain  every  article  of  Faith.     This  is 
not  the  case  with  the  Bible.     St.  John  says  at 
the  close  of  his  ( iospel,  "  There  are  al^o  many 
other  things  which  Jesus  did,  which  if  they  were 
written    every  one,' the    world  itself,  I  think, 
would  not  be  able  to  contain  the  book-?  that 
should  be  written."     It  is  evident  that  Christ, 
in  his  three  years  of  public  life,   must   have 
taught  much  that  is  not  recorded  in  the  Gospels. 
So    with   the    Apo.  ties.     They   preached   the 
faith  all  over  the  world,  as  St.  Paul  testifies  in 
his  epistle   tc   the  Colossians,*  yec  but  few  oi 
hem  wrote  anything  at  all,  and  what  (hey  did 
vrite  besides  the   Gospels.  Acts,  Apocalypse, 
was  in  the  form  of  occasional  Epistles ;  not  one 
of  them   has  left   us    a   complete   systematic 
treatise  on  faith     Jn  their  Epistles,  they  fre- 

•  Oolos.,  i.  6,  6. 
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THE  PRINCIPLE 


quently   refer  to   their    oral    teachings,    and 
attach  just  as  much  importance  to  these  as  to 
tho.ir   writings.      St.   Paul   says,   "Therefore, 
brethren,  stand  firm :  and  hold  the  traditions 
which  you  have  learned,  whether  by  word  or  by 
our  epistle."*     St.  John  says,  "  I  had  many 
thmgs  to  write  unto  thee,  but  I  would  not  by 
ink  and  pen  write  to  thee.     But  I  hope  speedily 
to  see  thee ;  and  we  will  speak  face  to  face.''t 
Will  you  maintain  that  all  that  Christ  and  the 
Apostles  ever  taught  or  preached,  beyond  what 
has  been  written,  was  of  no  importance,  and 
contained  nothing  pertaining  to  the  faith  ? 

Tell  me  why   you  baptize  infants,   though 
there  is  not  a  word  about  infant  baptism  in  the 
whole  Scripture  ?  and  why  you  do  not  wash 
one  another's  feet,  although  Christ  apparently 
commands  the  practice  as  necessary  for  salva- 
tion ?     Christ  said  to  Peter,  "  If  I  wash  thee 
not,  thou  Shalt  have  no  part  with  me,"  and  to 
all  the  Apostles,  «  You  also  ought  to  wash  one 
another's  feet."     You  administer  infant  bap- 
tism, and  omit  the  other  practice,  becau.^e  the 
Tradition  of  the  Catholic  Church  has  taught 
you,  that  the   baptism  of  infants  is  necessary 

•  2  Thess.  i(    14.    See  also,  1  Cor.  xi.  2,  2  Thoaa.  iii    6L 
I  Tim.  i.  13;  ii.  2;  ;ii   '4. 
1  3  John   13,  14. 


OF  protestantism; 


f  I 

m 


for  (heir  salvation,  but  the  washing  of  one 
another's  feet  was  not  cmnmanded  as  an  in- 
«i.spensable  rite.  Relinquishing  the  letter  ol 
the  Bible  on  these  points,  and  throwing  your- 

that  the  B,ble  .s  the  only  Rule  of  Faith? 
Your  practice,  as  well  as  your  theory,  is  incon- 
sistent  with  itself. 

faith  Itself.    But  the  Bible,  by  its  own  testi- 

to  preach,  not  to  write:  "He  that  heareth  you 
heareth  me.-    Their  mission  was  symbolized 

Jy,    u  ^'''^^T"'  '""^''  ">«  appearance  ct 
which  the  Holy  Ghost  descended  upon  them. 
They  did  not  leave  us  in  the  Bible  any  system 
of  faith  regularly  and  purposely  draun    up. 
Not  a  word  of  the  New  Testament  was  written 
for  seven  years  after  the  first  preaching  of  the 
Gospel ;  the  last  book  was  not  in  existence  till 
tlie   sixty-fourth    year    after    the    Ascension, 
mere  were  false  gospels  circulated  as  well  as 
true  ones,  and  it  was  only  in  the  fourth  cen- 
tury,  by   the  solemn   definition    of  the   first 
teneral  Council,  that  it  became  authentically 
known  what  books  were  to  be  received  as  trulj 
•  Imki,  1. 1(. 


1 

K 

Ij 

1 

K 

n 

172 


THE  PRINCIPLE 


inspired.    If  the  Bible  is  the  Rule  of  Faith 
then  there  was  no  faith  for  seven  years  aftei 
the  Apostles  had  begun  their  mission,  no  faith 
during  nearly  the  whole  of  the  first  century, 
none  during  the  first  three  hundred  years  of 
the  Christian  era,  for  the  Bible  was  not  com- 
plete before  the  close  of  the  first  century,  and 
not  authentically  known  as  inspired  until  the 
fourth.     What  cannot  have  been  the  Rule  of 
Faith  from  the  beginning,  cannot  be  the  Rule 
of  Faith  now,  for  no  new  Revelation  has  been 
made   since  the  time  of  Christ.     It  was  only 
after    the    period    of  the   persecutions,   when 
peace  was  given  to  the  Church,  that  the  canon 
of  the  genuine  books  of  Scripture  was  drawn 
up  by  the  Church  assembled  in  General  Coun- 
cil, at  Nice,  A.D.  325.     Would  you  say  that 
the  exemplary  Christians  of  the  Apostolic  age, 
the  first  fruits  of  Christianity,  possessed  only  a 
fragmentary,  uncertain  Rule  of  Faith,  or  none 
at   ali?      If  so,   they   were   only  imperfectly 
Christian,   or  not  Christians  at  all.     In   the 
second  century,  St.  Irenaeus,  a  disciple  of  St. 
Polycarp  who  had  himself  been  a  disciple  ol 
St.  John  the  Apostle,  informs  us,  that  in  his 
time  there  were  whole  nations  who  had  never 
read  a  word  of  Holy  Writ,  and  yet  were  excel 
lent  Christians. 


OF  PROTESTANTISM. 


l73 


4.  A  Rule  of  Faith  must  be  urdversnl,  for  Christ 
rt.vealed  the  faith  for  all  men  and  for  all  time, 
and  « without  faith  no  one  can  be  «aved.'» 
Ooes  the  Bible  possess  the  character  of  univer- 
eality  ?  Evidently  not,  for  by  far  the  greater 
portion  of  mankind  cannot  even  read.  How 
could  any  one  ever  attribute  to  the  infinite 
wisdom  of  God  a  Rule  of  Faith,  which,  though 
necessary  for  salvation,  is  yet  such  t'nat  it ''is 
perfectly  unavailable  for  the  immense  majority 
of  men  ? 

If  the  Scriptiive  is  the  only  Rule  of  Faith,  and 
consequently  necessary  for  salvation,  it  is  not 
enough  to  read  portions  of  the  Bible:  every 
o?:e  is  obliged  to  read  the  whole  of  it,  for  other- 
wise he  would  be  in  manifest  danger  of  over- 
looking many  things  that  are  essential  for 
salvation.  Do  you  pretend  to  say  that  every 
Protestant  reads  the  whole  Bible,  or  considers 
himself  obliged  to  do  so  ? 

All  men  can  hear  the  faith  preached,  but 
there  never  was  a  time  when  all  could  read. 
As  certain  as  it  is  that  Christ  has  revealed  the 
faith  for  all  mankind,  and  has  commanded  all 
to  hear  it ;  as  certain  as  it  is  that  all  cannot 
read,  and  that  among  those  who  can-  read 
there  are  hw  who  can  read  the'  Bible  in  the 
oiiginal  Imgnages  in  which  it  was  written  ;  00 


1 


:i  I  fi 


f  N 


' 

i 

i  ^ 

'•1 

i 

!  ' 

) 

i 

li 

174 


THE  PRINCIPLE 


: 


certain  it  is,  that  the  Bible  is  not  the  Rule  ol 
Faith.  It  is  not  the  Rule  of  Faith  for  those 
ivho  cannot  read,  simply  because  they  are 
unable  to  read  the  Bible;  nor  for  those  whe 
cannot  read  it  in  the  original  Hebrew  and 
Greek,  because  they  can  obtain  no  certainty 
that  their  translation  is,  in  all  respects,  a  faith- 
ful rendering  of  the  original. 

You  may  allege  that  those  who  cannot  read, 
may  hear  the  Bible  read  by  others.  But  every 
Ignorant  man  has  not  the  opportunity  of  hear- 
ing the  Bible  read,  and,  if  he  had,  it  would  be 
unsatisfactory,  for  he  would  have  to  rely  im- 
pUcitly  on  the  honesty  of  the  reader  ;  he  would 
i)e  completely  dependent  for  his  faith,  not  on 
an  infallible  authority,  but  on  one  who  may 
Imitate  the  example  of  Luther,  and  perhaps  go 
go  far  as  to  interpolate  the  Bible  to  make  't 
agree  with  his  own  private  opinions.  But  sup- 
pose the  readers  a*  onest  as  you  please,  still  the 
BibJe  cannot  be  the  Rule  of  Faith  for  the  ignor- 
ant, it  is  not  the  Rule  of  Faith  even  for  the 
Host  enlightened. 

6.  A  Rule  of  Faith  must  be  accessible  to 
every  one,  but  the  Bible  was  not  generally 
accessible  before  the  fifteenth  century.  Until 
the  middle  of  the  fifteen^  .  centrry,  when  the 
art  of  printing  was  invented,  the  seventy-five 


OF   rROTESTANTISM. 


175 


books  of  Scripture  had  to  oe  copied  with  im- 
mense labor;  complete  copies  of  the  Bible  were 
»o  scarce,  and  the  price  of  them  so  high,  that 
only  ecclesiastics  and  rich  people  could  pro- 
cure them.     Has  Christ  come  only  for  ecclesi- 
•sties  and  the  rich  ?    If  the  Bible  is  the  Rule  of 
*aith,  hardly  a  single  poor  man  for   almost 
fifteen  centuries  could  have  been  a  Christian, 
fc^yen   at   the   present   day,   the   Bible   is  not 
withm   the   reach   of  every   body.     Dr.   Ives, 
formerly  an  Episcopalian  Bishop,  now  a  fer- 
vent convert  to  the  Catholic  faith,  has  made 
the  following  striking  and  just  remark :  «  Christ 
assures   us   that  *  to  the  poor   the  Gospel  is 
preached,'  yet  if  the  Bible  is  the  Rule  of  Faith 
instituted  by   Christ,  then  the  poor  are  in  a 
worse  condition  than  the  rich."     Your  Bible 
Associations,  intended  to  remedy  the  evil,  sup- 
ply the  proof  of  the  assertion  ;  but  for  the  press 
the  Bible  would  still  be  a  rare  book. 

If  your  doctrine  is  true,  Christ  has  not  suffi 
ciently  provided  for  men's  salvation.  Alphonso 
oi  Arragon  once  had  the  audacity,  in  his  philo- 
Bophical  pride,  to  utter  the  blasphemy  that  H 
he  had  been  present  at  the  creation  of  the 
world,  he  would  have  given  God  many  a  good 
advice.  He  had  scarcely  ended  when  a  fear- 
fal    thunderstorm     arose;     vivid     flashes     of 


111 


176 


THE  PRINCIPLE 


lightning  struck  nearer  and  nearer  around  thf 
pal  nee ;  the  king  was  terrified,  and  retracted 
hie^  blasphemy. 

To  maintain  that  the  Bible  is  the  Rule 
flf  Faith,  is  to  hold,  by  implication,  that 
&o<\  has  failed  to  establish  sufficient  means 
of  lalvation ;  it  implies  that  He  should 
have  had  recourse  to  the  advice  of  men. 
Your  principle  when  carried  to  its  legitimate 
consequences,  obliges  you  to  say,  that  God 
should  have  given  the  Bible  to  men  from  the 
beginning,  placed  it  within  the  reach  of  every 
man  in  every  age,  and  made  it  so  clear  as  to 
be  easily  intelligible  to  the  meanest  capacity, 
and  incapable  of  being  misunderstood  by  any. 
He  should  have  bestowed  on  men  the  faculty 
of  reading  as  well  as  that  of  hearing,  and  given 
ihem  the  press  together  with  the  Bible. 

But  this,  I  presume,  in  your  view  as  well  as 
m  ours,  is  blasphemy ;  you  disclaim  it,  and  yet 
if  yout  principle  is  true,  it  is  an  inference 
ivhich,  it  would  appear,  must  be  obvious  to 
every  reflecting  mind.  The  principle  itself, 
therefore,  is  untenable.  God  has  no  need  of 
our  advice.  He  has  given  us  the  Scripture  as 
one  of  the  channels  of  our  faith,  and  as  such  it 
is  a  precious  gift ;  but  not  as  a  Rule  of  Faith, 
for  it  is  evidently  unfit  for  that  purpose.    Th« 


OF  PROTESTANTISM. 


177 


dt^trine  that  the  Bible  is  the  Rule  of  B^th 
contradicts  the  wisdom  of  God,  as  will  become 
clearer  still  from  the  sixth  characteristic  which 
a  Kule  of  Faith  must  possess. 

6.  A  Rule  of  Faith  must  be  capable  of  set- 
Umg  every  dispute  that  may  arise  upon  any 
article  of  faith.  The  Biblr  cannot  do  this.  It 
IS  not  a  book  which  is  its  own  interpreter. 

What    would    you   think    of   the    plan    of 
abolishing  all  courts  of  law,  and  substituting 
tor  them  a  law  b5ok,  with  the  declaration  that 
every  on*^  should  read  it  to  ascertain  his  rights, 
and  that  all  disputes  must  be  settled  by  the 
private  interpretation  of  the  text?    With  such 
a  plan  no  quarrel  would  ever  end.     And  what, 
if  the  book,  though  written  for  the  use  of  all] 
yet  demanded  great  learning  to  be  properly 
understood?    What,  if  instead  of  being  written 
m  plain  English,  it  was  written  in  Hebrew  and 
Greek  ?     The  idea  is  ridiculous.     It  would  be 
just  as  unwise  on  the  part  of  God   to  have 
made  the  Bible  the  Rule  of  Faith  for  all  nations, . 
times,  and  tongues,  as  for  a  lawgiver  to  abolish 
all  courts  of  justice,  and  substitute  for  them  a 
code  of  laws  written  in  a  foreign  language. 
You  shrink  with  horror  from  the  idea  of  attri- 
buting a  want  of  wisdom  to  God,  yet  such  is 
the  logical  inference  from  your  doctrine  thai 


It     ' '       i 


.  -H'-^'^^^'h 


178 


THE  PRINCIPLE 


the  Bible,  without  any  living  judge  to  interpret 
it,  ia  the  Rule  of  Faith. 

What  Goethe  has  said  to  ridicule  quibbling 
trancendentalists,  is  applicable  here.  "  Those 
•peculators,"  he  says,  "  are  like  animals  led 
ftbout  by  a  wicked  spirit  in  a  sandy  circle, 
while  all  around  them  there  is  a  green 
meadow."  Your  Private  Interpretation  of  the 
Bible  leads  you  round  in  the  arid  wastes  of 
fruitless  speculation,  while  near  you,  full  in 
view,  God  has  placed  the  infallible  authority  o 
the  Church  that  would  lead  you  to  the  fields  o» 
life-giving  truth  contained  in  His  written  and 
unwritten  Word. 

The  Bible  has  not  a  single  one  of  the 
characteristics  of  a  Rule  of  Faith  :  your  funda- 
mental principle  must  be  rejected.  As  a 
chanr  el  of  Divine  Revelation,  the  Bible  is  a 
most  precious  gift  of  God;  as  such  it  ha« 
always  been  recognized  and  used  By  th« 
Catholic  Church;  she  has  had  no  reason  to 
reject  or  alter  it.  As  such  it  bears  witness  to 
the  validity  of  her  claims  :  she  has  a  riglit  to 
address  you  in  the  words  of  Scripture,  "  Search 
the  Scriptures  :  for  you  think  in  them  to  have 
life  everlasting  :  and  the  same  are  they  that 
render  testimony  of  me."  If  you  really  believe 
•k»at  the  Bible  is  the  Word  of  God,  search  Hie 


I- 
OF  PROTtaTANTISM.  J  79 

Bed  that  the  Catholic  Church  is  the  only  true 
Cl.urch  of  Christ;  that  she  U  the   infallible 
totcrpreter  of  the  Word  of  GoJ,  and  that  to  her 
decision,  you  are  bound  in  conscience  to  sub- 
rait.       If  he  «ill  not  hear  the  Church,  let  him 
be  to  thee  as  the  heathen  and  the  publican.- 
What  Church  does  Christ  mean?    Evidently 
the  Church  which  He  built  on  Peter,  "  Thou 
art  Peter,  and  upon  this  rock  1  will  build  mv 
Church;  and  the  gates  of  hell  shall  not  prevail 
agamst  .t."t    That  Church,  as   I  have  fully 
proved  to  you,  is  the  Catholic  Church  alon^. 
Ihe  Bible  condemns  your  separation  from  her 
denies  that  it  is  the  Rule  of  Faith,  and  makes 
It  a  matter   not  of  choice,  but  of  necessity,  to 
hear  the  Church.    Why  then,  do  you  remain 
out  of  the  communion  of  the  Catholic  Church? 
What  hinders  you  from  perceiving  the  wrongs 
which- you  have  suflered  at  the  hands  of  tht 
Reformers?    What  prevents  you  from  retm^u 
•ng  o  the  Church  from  which  you  were  sepa 
•rated    by    the    blind    fury    of  passion    and 
despotism  ? 

Catholic  Chm-ch.  u  a  lack  of  earnest  examina 

•  Matt.,  xviii.  17. 
t  Mfttt.,  xvi.  1&. 


'.  ! 


2ft  I 


f  t     I 


1*1 


180      THE   PRINCIPLE  OF   PROTESTANTISM. 

tion,  especially  in  regard  to  the  principle  of 
faith  :  I  have  therefore  given  >ou  the  refuta- 
tion of  the  Protestant  principle  of  faith,  and 
the  proofs  of  the  Divine  character  of  the 
Catholic  Church  and  of  her  Infallibility  in 
matters  of  faith.  Have  you  earnestly  exa- 
mined my  proofs  ?  Another  reason  is  preju- 
dice :  I  will  proceed  to  show  you,  as  briefly  and 
dearly  as  possible,  that  all  your  ob^jections  are 
unfounded,  and  that  instead  of  truth  you 
believe  otidumnief. 


CHAPTER   III. 


PROTESTANT  PREJUDICES. 


If  all  that  you  have  ever  heard  and  read 
against  the  Catholic  Church,  against  her  faith, 
her  Popes,  Bishops,  and  Priests,  were  true,  you 
would  have  a  good  reason  for  your  separation. 
But  you  believe  calumnies ;  and  where  is  the 
fault  to  be  sought  for  ?  Not  in  the  Catholic 
Church,  but  in  your  adopting  without  examina- 
tion almost  any  charge  brought  against  us. 
From  your  earliest  infancy  you  have  heard  fab 
ulous  accounts  of  Catholic  faith  and  practice ; 
you  learned  to  lisp  them  on  your  mothers'  lap; 
your  hair  has  grown  gray,  you  have  reached 
the  brink  of  the  grave,  in  the  firm  belief  oi 

181 


» '  lii 


i' 


■  I 


.■     .■^•-4 


182. 


PROTESTANT  PREJODICES. 


imputations  as  groundless  as  they  arc  enor- 
mous. Millions  of  Protestants  cai  ry  their  anti- 
Catholic  -^r^udices  to  the  tonib.  The  power 
of  preconceived  opinions  is  so  great,  that  it 
often  prevents  men  of  the  highest  intelligence 
and  education  from  perceiving  the  most  obvious 
truths.  Did  you  e  ver  reflect  on  the  astonishing 
effect  of  prejudices^?  They  may  be  trifling  hi 
themselves,  but  their  power  to  impede  the  per- 
ception of  trutn  is  enormous.  Numberless 
illustrations  of  this  fact  occur  in  familiar 
objects, 

A  fyece  of  worthless  cloth  placed  before  the 
window  darkens  the  room  at  midday ;  a  cloud 
obscures  the  light  of  the  sun  ;  a  beam  thrown 
across  the  railtrack  hurls  the  train  down  the 
embankment ;  a  little  dust  blinds  the  eye  of 
the  eagle.  It  is  so  with  prejudice.  If  a  man 
is  under  the  influence  of  prejudice,  you  may 
reason  with  him  as  much  as  you  please,  yon 
labor  in  vain.  For  him  the  clearest  light  is 
darkness  j  logic  only  serves  t  j  drive  him  more 
deeply  into  error. 

Of  the  effect  of  prejudice,  where  it  exists, 
there  can  be  no  douht ;  but  with  regard  to  the 
origin  and  continuance  of  the  prejudices  against 
the  Catholic  Church,  I  do  not  know  wliich  ia 
more  surprising,  the  effrontery  of  those  who 


PROTESTANT  PREJUDICES. 


183 


invented  and  spread  the  calumnies,  or  the 
narrowness  of  mind  which  has  believed  and 
transmitted  them  for  centuries  without  inquiry. 
Did  I  not  know  it  from  personal  experience,  I 
fconld  hardly  have  credited  that  such  ideas  aa 
•ctuaJly  exist  about  Catholics  and  their  Church 
could  ever  have  been  accepted  or  invented. 

I  have  met  with  a  respectable,  well-educated 
Protestant  lady  who  confessed  to  me,  that  for 
many  years  she  had  entertained  the  idea  that 
Catholics  had  goats'  feet.  The  first  time  she 
«aw  a  Catholic,  she  instinctively  looked  at  his 
feet,  to  see  whether  they  were  human  or  ijot. 

On  the  other  hand,  while  it  is  undeniable 
that  there  are  Protestant  writers  and  speakers 
guilty    of    maliciously    spreading    the    most 
absurd   and  atrocious   calumnies  against  us; 
the  candor,  the  perfect  fairness  and  honesty 
with   which   Catholics   univerpally   treat  Pro- 
testant doctrines,  cannot  fail  to  exert  on  your 
minds   a  powerful  influence  in   favor  of  the 
Catholic   faith.      You    cannot    cite   a    single 
fjistance  of  a  Catholic  writer  misrepresenting 
your  opinions ;  there  never  was  an  instance  of 
it.     Yet  there  is   hardly  a  Catholic   doctrine 
which  has  not  been  distorted,  presented  under 
an  aspect  which  we  abhor  as  much  as  you  do, 
w  replaced  by  some  monstrous   tenet  never 


fn 


i84 


PROTESTANT  PREJUD1CE3S. 


dreamed  of  in  the  Catholic  Church.  In  le view- 
ing the  popular  prejudices  against  the  Catholic 
Church,  I  shall  have  occasion  to  give  you  many 
triking  proofs  of  this  fact ;  but  before  pro- 
eeding  further,  I  must  quote  an  extract  frorn 
en  able  article  in  a  Catholic  paper,  T/w 
Toi'onto  Freeman : 

"  Whilst  Protestants  reject  the  unwritten 
word  of  God,  as  of  no  authority, — whilst  they 
boast  that  they  build  their  faith  on  the  written 
Word  alone,  and  condemn  only  what  it  con- 
demns—they yet  are  the  victims  of  a  hateful 
tradition,  that  is  at  variance  with  the  first  prin- 
ciples of  Christianity.  This  great  Protestant 
tradition  consists  in  misrepresenting  Catholic 
doctrines,  and  in  imputing  to  the  Church  acts 
and  teachings  that  she  abhors.  With  the  great 
mass  of  non-Catholics,  this  tradition  is  of  equal 
authority  with  the  Bible,  and  is  far  more  effica- 
cious in  chaining  them  to  their  errors  and 
delusions.  It  is  necessary  for  the  very  existence 
of  Protestantism.  'Truth,'  says  Milton,  *ia 
powerful  next, to  the  Almighty,'  and  error  is 
impotent  in  its  presence.  Truth  has  a  charm 
for  the  mind  of  man,— it  is  its  life,  its  food,  and 
it  attracts  the  soul  towards  it  as  the  north  the 
mariner's  needle.  Error,  therefore,  to  subsist 
%\  all,  must  not  cope  with  truth,  as  such--  ii 


rnoTESTANT   PREJUDICES.  IgS 

must,  by  .he  very  instinct  of  self-preserVation, 
be  dim,  and  hide  the  b'right  radiance  of  truth 
beneath  the  dark  cloak  of  calumny-it  must 
misrepresent— it  must  distort  and  disfigure  it- 
it  must  cover  its  fair  face  with  a  hideous  mask 
and  thus  frighten  men  from  its  contemplation' 
1  rotestantism  has  been  true  to  this  instinct  of 
Bell-preservation.     Since  the  day  it  burst  forth, 
hke  an  impure  stream,  from  the  corrupt  hearts 
of  the  so'called  Reformers,  it  has   lived  on 
calumny  and  misrepresentation.     Truth  couid 
not  answer  its  purposes-because  truth  would 
bG  Its   condemnation ;  it  has,  therefore,   had 
recourse  to  slander,  in  all  its  contests  with  the 
Church.     '  The  Pope/  it  cri^s,  <  is  anti-Christ. 
Fapists  adore  images,  and  give  divine  honor  to 
Samts  and  Angels.     They  are  benighted  and 
priest-ridden.      The    Priests    give    license   to 
commit  sin  ;  nay,  they  even  give  permission 
to  murder  the  enemies  of  the  Church.      The 
Church  of  Rome  is  the  enemy  of  the  Word  of 
God-she  chains  the  intellect  and  enslaves  the 
soul.'     These  are  but  the  beginning  of  the  long 
htany  of  lying  accusations  made  by  Protestant- 
ism against  the  Church.     They  constitute  the 
burden   of  many    a   long-winded    oration,    in 
pulpits  and  on  platforms  ;  and  many  a  time 
the  white  of  an  eye  is  turned  heavenward  at 


.-     '       Si ''ill 


186 


PROTESTANT   PRFJaBICES. 


ff' 


the  recital  of  the  abominations  of  Popery.     But 
this  huge  swindle  on  men's  minds  is  beginning 
io  be  exploded.    Men  at  length  dare  to  dis- 
believe the  great  Protestant  tradition.     Noble 
minds  are  rising  above  the  level  of  vulgar  pre 
iudiee,  and  are  daily  won  to  the  Church,  afte. 
a  strict  investigation  into  her  title-deeds.     Two 
works  have  been  written  by  recent  converts- 
men  of  mind  and  of  position  in  society— and 
men,  besides,  who  could  have  no  worldly  inte- 
rest as  ihe  motive  of  their  conversion.     The 
author  of 'The  Path  which  led  a  Protestant 
lawyer  to  the  Church,'— Peter  H.  Burnett— 
examined  into  the  real  doctrines  of  the  Church, 
/ind   was  startled  at  finding  himself  to   have' 
been  so  long  the  victim  of  wicked  misrepre- 
8  3ntation.     Hear  what  the  learned  author  says 
on  the  matter:  'This  system,'  he  says,  page 
"  00, '  of  misrepresentation  of  Catholic  doctrines, 
practices,  and  intentions,   so   general   amonj 
Protestant  writers,  gave  rise,  in  my  mind,  to 
very  serious  questions.     Why  did  success  ori- 
ginally require  such  a  line  of  argument  ?    Why 
did  truth  require  such  a  support?      Why  was 
such  a   course    preferred,   in   support   of   an 
alleged  true    system?      And    why   is   it   still 
necessary  ?    Are  bad  arguments  more  effective 
than  good  ?    Is  misrepresentation  better,  in  a 


PROTESTANT   PBEJUDICE8. 


187 


gooa  cause,  than   candor  and  truth  ?    If  th<» 
doctrines   really   held   by   Catholics   were    so 
alae,   erroneous,  and   absurd,   did    they  need 
exaggeration,  to  cause  their  rejection  ?    Does 
the  grossest  error,  or  error  of  any  kind,  require 
to  be  darkened  beyond  its  real  demerits,  to 
make  it  hated  and  despised  ?     And  is  it  neces- 
sary to  prepare  the  human  mind  for  the  recep- 
tion of  truth,  that  it  should  first  be  filled  with 
falsehood  ?     Do  you  sow  weeds  before  you  sow 
good  grain  ?     Is  it  necessary  in  order  to  incul- 
cate charity,  that  you  should  first  give  a  prooi 
of  its  absence  in  the  party  who  inculcates  it  ? 
And  if  you  wish  to  put  down  falsehood,  is  it 
necessary,  by  your  own  act,  to  show  its  utility  ■ 
and  necessity  ?     True,  it  is  a  practical  rule  with 
too  many,   to  use   falsehood    against   alleged 
falsehood,  according  to  the  common    maxim, 
that  you  must  oppose  the  devil  with  fire.     But 
is  this  Christianity  ?  is  it  true  philosophy  ?     On 
the  contrary,  is  it  not  the  doctrine  of  revenge? 
the  practice  of  savages  ?  the  chief  maxim  of  ' 
morality   among  wolves  and  tigers  ?     And  if 
you  wish  to  vanquish  the  evil  spirit  and  his  bad 
cause,  had  you  not  better  fight  him  with  some- 
Uiing  the  opposite  of  that  which  he  uses  him- 
self?   Had  you    i^^  better  oppose  evil  with 
good  ?     But  does  noV  the  NECEssrrY  arise  from 


i         ! 


188 


PROTESTANT  PREJUDICES. 


Other  causes  ?  Is  it  because  there  is  a  unity— 
a  force— a  beauty  in  the  Catholic  system,  that 
renders  it  logically  impregnable  ?  Is  it  because 
it  is  conformable  to  the  truth  of  Christianity, 
JUST  A3  IT  18,  and  not  as  the  passions,  interestB, 
and  pride  of  men  would  make  it,  that  the 
Catholic  theory  is  so  much  misrepresented  and 
despised  ?  Why  is  it  that  every  proud  innova- 
tor upon  a  permanent  system — every  wild 
fanatic— rcvery  demagogue  in  religion— every 
sect,  and  the  broken  fragments  of  every  sect, 
from  Simon  Magus  to  the  present  time,  have 
one  and  all  been  down  upon  the  Church  ?' 

"  In  the  preface  to  his  elaborate  and  well- 
reasoned  essay,  '  On  the  Harmonious  Relations 
between  Divine  Faith  and  Natural  Religion,' 
Judge  Baine — a  distinguished  convert  of  Stock- 
ton, California — thus  discourses  of  the  injustice 
of  that  system  of  misrepresentation  of  which 
we  have  been  speaking  : — **It  is  a  principle  ot 
jiniversal  jurispradence,  that  no  man,  not  even 
the  most  lowly  culprit,  shall  be  condemned 
unheard,  no  matter  how  fierce  his  accusers  may 
be,  and  no  matter  how  terrible  the  crimes  they 
may  lay  to  his  charge.  The  judge  who  would 
condemn  a  man  upon  mere  clamor,  without 
any  investigation  into  the  actual  conduct  of  the 
person  accused,  would  be  considered  both  rruel 


PROTESTANT   PREJUDICES. 


189 


and  unjust.     And  the  Church  feels  most  pro- 
foundly   and   earnestly   insists    that   whoever 
denounces  her  teaching,  without  learning  from 
lier  own  standard  of  faith  exactly  what  she  doci 
teach  aa  Divine  faith,  is  at  once  unjust  to  her 
and  to  hia  own  intellect  and  soul.'     Alluding  to 
that   oil  repeated   calumny,  that  the   Church 
cramps  the  intellect  and  enslaves  the  body,  he 
Bays  :— <  It  has   been   the  accusation  of  ages 
against  the  Church,  that  she  usurps  the  pro- 
vinces  of  reason,  common  sense,  and  OAperi- 
ence,  in  teaching  Divine  faith  to  her  children 
and    millions    upon    millions    of   me/i  have 
accepted  the  accusation  as  true,  without  ever 
having  seen   one   of  her  catechisms,  or  any 
standard  of  her  faith,  written  by  one  of  hei 
recognized    teachers.      Indeed,   her    accusers 
doom  her  to  their  hate  even  without  consulting 
her  theologians  and  historians— so  that  they 
are  ignorant  of  both  her  faith  and  her  theology. 
And  I  respectfully  appeal  to  any  one  who  now 
condemns  her,  whether  they  do  so  because  they 
have  read  and  understood  the  teaching  of  her 
authorized  doctors  ;  or  whether  they  do  it  upon 
the  historical   assertions  of  her  enemies,  and 
their  denunciations  of  her  faith.'  " 

I  shall  now  rapidly  glance  at  the  most  com- 
mon American  prejudices  against  the  Catholic 


I'll 


190 


PROTESTANT  PRE-JUDICES. 


Church.  They  may  be  div  ided  into  religious 
and  political  prejudices,  or  prejudices  of  Ameri- 
cans as  Protestants,  and  their  prqjadices  as 
Citieens.  In  refuting  your  prejudices,  I  shall 
occasionally  refer  to  remarks  which  I  made  in 
the  first  chapter,  when  I  considered  the  conso- 
lations of  Catholic  doctrines  as  compared  with 
the  distressing  nature  of  Protestant  tenets  ;  I 
shall  be  obliged  to  reiterate  some  of  those 
observations,  in  order  to  correct  the  erroneous 
views  which  many  of  you  entertain  respecting 
Catholic  belief  a^d  practice. 


P40TB8TANT  PREJUDICES. 


191 


SECTION  I. 


RELIGIOUS  PREJUDICES. 


THE  POPE. 

Jou  have  been  taught  that  Catholics   are 
obhged  by  their  faith  to  believe  as  infallible 
truth  whatever  the  Pope  says,  and  to  execute 
whatever  he  commands.     This  idea  is  false  ;  it 
IS  an  utterly  unfounded  prejudice.   The  genuine 
Catholic  doctrine  is,  that  the  Church,  with  the 
lope,  IS  mfallible  in  matters  of  faith  only,  and 
only  when  she  solemnly  defines  an  article  of 
laith.     When  the  Pope  writes  or  speaks  as  a 
private  doctor,  he  is  liable  to  error;  but  when 
in  hi8  official  capacity,  as  Head  of  the  whole 
thurch,  he  defines  an  article  of  faith,  we  hold 


1   '  ! 


102 


PROTESTANT   PRFJDDICBtf. 


I 


;|  3!*: 


tSI^I^ 


,.4\'m 

'■  ]i 

■r 

:    'i 

1    : 

1 

j 

i!  i' 

1 

^1 

1  i 

1 

n 

; 

1 

IIHSUII'' 

MS'l' 

HaHI^H^ 

B ' 

MB^^^nfl 

pn!'  f 

Mfflli'^ 

K^ 

III 

n-  ^ 

1 

1 

him*to  be  infallible  This  doctrine  is  based  on 
the  solemn  promise  of  Christ  to  Peter,  "  I  have 
prayed  for  thee,  that  thy  faith  fail  not :  and 
thou  being  once  converted  confirm  thy 
brethren,"*  and  other  similar  promises  o( 
Christ,  made  to  Peter  as  Head  of  the  Church, 
and  through  him  to  his  successors :  the  texts 
have  been  repeatedly  cited  in  the  preceding 
pages.  As  we  have  seen,  the  very  idea  of  the 
Church  founded  by  Chiist  to  be  the  religious 
guide  and  instructor  of  man  to  the  end  of  time, 
involves  the  necessity  of  an  infallible  authority 
in  the  Head  of  the  Church  to  settle  contro- 
verted points  of  doctrine. 

To  illustrate  our  doctrine.  I  may  repeat  a 
remark  of  Count  de  Ivlcti^t^e,  in  his  work 
entitled  Du  Pape  : — "Civil  society,"  he  says, 
"  is  forced  to  set  up  a  tribunal  infallible  de 
facto,  for  the  preservation  of  social  order."  In 
A.merica  you  have  the  Supreme  Court  of  the 
United  States,  established  as  a  final  tribunal, 
from  whose  decision  there  lies  no  appeal.  Its 
Jecisions,  therefore,  are  adopted  as  infallible 
de  facto.  Such  an  institution  is  absolutely 
necessary,  for  otherwise  there  never  would  be 
an  end  to  litigation.  Its  infallibility  is  only  a 
legal  and  political  fiction,  indispensable  to  the 

*  Luke,  xzii.  32. 


PROTEST iUNT   PREJUDICES. 


193 


preservation  of  the  public  peace  or  the  union 
of  States.  In  the  Church,  the  infallibility  of 
iie  supreme  tribunal,  in  matters  of  faith,  is  not 
A  fiction,  but  from  the  very  nature  of  the  case 
must  be  an  infallible  truth,  for  the  true  Churcii 
of  Christ,  as  I  have  shown,  cannot  change,  and 
error  in  the  faith  would  be  an  essential  change. 

The  Church  of  Christ  is  the  Kiiigdom  of 
Truth.  When  Pilate  asked  Jesus,  "  Art  thou 
a  King,  then  ?  Jesus  answered :  Thou  sayest 
f,hat  I  am  a  King.  For  this  was  I  born,  and 
for  this  came  I  into  the  world  ;  that  I  should 
give  testimony  to  the  truth  :  every  one  that  la 
of  the  truth  heareth  my  voice."* 

1  do  not  understand  how  you  can  make  any 
objection  to  the  doctrine  of  Papal  Infallibility, 
while,  in  the  political  and  civil  order,  you  are 
forced,  and  all  nations  are  forced,  to  adopt  an 
infallibility  de  facto  in  the  Supreme  Court.  The 
infallibility  of  the  Church  has  reference  to 
objects  of  infinitely  higher  moment :  it  gives 
us  security  in  our  eternal  interests. 

Though  the  ofiicial  infallibility  of  the  Pope, 

s  clearly  deducible  from  the  Scripture,    and 

follows  from  the  decisions  of  General  Councils, 

and  is  moreover  irresistibly  proved  by  logica* 


•  Joliti,  xviii.  87. 

18 


IH 


PR0TE8VAN1  PRWUDICES. 


inference,  yet  it  must  be  observed  that  it  hai 
i.rver  been  defined  as  an  article  of  Catholic 
Faith,  and  consequently  no  one  becomes  a 
lieietic,  in  this- respect,  unless  he  denies  th« 
n  fallibility  of  the  whole  Church  in  union  wr»th 
the  Tope. 


THE  OlEROT. 


You  have  been  taught  that  Catholic  Prictsts 
perform  their  sacred  functions  for  money,  make 
a  traffic  of  Confession  and  Absolution,  and  sell 
the  permission  to  commit  sin.  Ail  this  is  a 
calumny.  It  is  true  that  on  occasion  of  mar- 
riages, baptisms,  funerals,  and  when  a  Mass  is 
asked  to  be  offered  for  a  particular  intention, 
it  is  usual  for  Catholics  to  give  a  gratuity  to 
their  Pastors ;  the  sum  is  comm-^nly  very 
small,  and  it  is  neither  offered  nor  accepted  as 
an  exchange  for  spirituals,  but  as  a  contribu- 
tion for  the  support  of  the  Pastor. 

It  was  enjoined  in  the  Olu  Law,  and  St. 
Paul  repeats  the  injunction,  "  that  i.  jy  who 
work  in  the  holy  place,  eat  the  things  that  are 
of  the  holy  place:  and  they  who  serve  at  th« 
altar,  partake  of  the  altar.     So  also  the  Lord 


PROTT^STANT  rREJUDICES. 


195 


ordained   that  they  who   preach    the  gospel, 
should  live  of  the  go.spel."*     It  is  [  ut  just  that 
the  people  should  contribute  for  the  support  of 
the  Priest,  who,  if  he  Jiad  not  chosen  the  minis- 
Uy,  would,  in  moat  cases,  have  been   better 
able  to  provide  for  himself  in  some  other  pro- 
fession.    The  Jews  were  obliged  to  give  the 
tenth  part  of  their  income  to  the  Temple  :  il 
Catholics,  of  their  own  accord,  paid  tithes  in 
this  sense,  they  would  only  do  what  the  Old 
Law  enjoined  on  the  Jews  ;  but  there  is  not  a 
single  Catholic  congregation  which  contributes 
to  that  extent,  or  from  which  so  much  is  demanded 
or  expected.     Priests,  especially  in  this  country, 
are  scantily  and  often  miserably  provided  for; 
their   privations   here    are   so  great,  in   most 
cases,  that  this  may  be  assigned  as  one  of  the 
reasons    why    there    are    comparatively    fevy 
native  Americans  among  the  Catholic  Priest- 
hood. 

When  you  accuse  Catholic  Priests  of  a 
money-making  spirit,  might  not  the  reproach 
be  turned  against  Protestant  ministers  ?  I  am 
unwilling  to  recriminate,  but  1  must  ask  you 
W^iich  are  better  provided  for  Catholic  priests 
'''Protestant   ministers?    I  need  not  give  th« 

•  1  Cor.,  ij.  18, 14. 


'"iii 


4..',...: 

:.    •  *-J  -i:  "... 


196 


PROTESTANT    PREJUDICES. 


answer.  If  you  look  back  to  your  mothei 
country,  England,  you  will  see  a  still  more 
striking  contrast.  The  immense  wealth  of  the 
High  Church  is  universailly  known.  Tha* 
wealth,  while  it  was  in  the  hands  of  the  Catho- 
lic clergy,  served  to  provide  for  the  wants  oi 
*he  needy  :  is  it  so  at  the  present  day  ?  Read 
Cobbett's  "  History  of  the  Reformation,"  and 
you  will  never  again  reproach  the  Catholic 
clergy  with  a  money-seeking  spirit. 

The  Church  obliges  no  one  to  pay  for  the 
administration  of  the  Sacraments.  As  is  done 
among  you,  Catholics  on  occasion  of  Baptism 
contribute  for  the  support  of  the  Pastor,  but 
they  are  not  obliged  to  do  so  on  that  occasion ; 
they  may  do  it  at  any  other  time  at  their  con- 
venience. But  no  money  is  ever  received  for 
Confessions:  all  you  hear  on  that  subject 
against  us  is  a  calumny.  Unfortunately  the 
calumny  is  very  common. 

In  1859, 1  was  traveling  through  the  State  of 
Mississippi  in  the  cars.  The  railroad  to  New 
Orleans  was  not  yet  completed  :  so  one  even- 
ing we  were  forced  to  wait,  in  the  mifldle  ol 
the  woods,  for  stage-coaches  to  convey  us  to 
the  next  terminus.  I  hired  a  man  to  accom- 
pany me  to  the  nearest  hotel.  While  passing 
over  a  log  thrown  across  a  deep  trench,  the 


PROTESTANT  IBEJUDICES. 


197 


man  looked  back  at  me  and  asked,  "  Who  are 
you,  sir?"     "I  am  a  Catholic  Priest."    "A 
Catholic  Priest !"  he  exclaimed  in   a  tone  of 
voice  that  denoted  intense  hatred,  and  with  an 
fair  of  contempt  and  abhorrence,  "  I  hate  Catho- 
lic Priests."     My  situation  in  that  lonely  place, 
in   the   presence   of  a  stout  man  and  bitter 
enemy,  was  by  no  means  pleasant.     I  replied 
calmly,   "If  all    that  you  have   heard   about 
Catholic  Priests  were  true,  I  should  hate  them 
more  than  you  do.     But  believe  me,  it  is  all 
prejudice  and  calumny."     "Why,"  said  he,  in 
a   rag^e,   "don't  you   Priests   forgive   sins  for 
noney?"      "Friend,   look    at    me,    and    see 
whether  I  am  sincere.     I  was  a  Priest  before 
you    were    born,   and   have    heard    many    a 
Siiindred   thousand   Confessions;    and    I   now 
declare  before  God,  that  I  have  never  in  mv 
w^hole  life  received  a  cent  for  all  the  Confes- 
sions  I  have  heard  in  Europe  or  America." 
My  answer  satisfied  him  ;  he  became  calm  and 
polite,  and  asked  me  many  questions  about  the 
Catholic  religion.     On  arriving  at  the  hotel,  I 
paM   him   liberally   for    his    services.      After 
Bnpper  I  had  a  remarkable  proof  of  his  extra- 
01  dij.a.ry  change  of  sentiments  towards  Catholio 
Pfiesta.     Entering  the   parlor,  where   a  large 
ttiiTibei  of  gentlemen  were  assembled  he  aslwd 


198 


PROTESTANT   PHEJUDICES. 


them  in  a  solemn  tone  of  voice,  "  Gentlemen 
do  you  believe  there  is  a  true  Christian  on 
earth  ?»  The  company  burst  out  into  a  laugh , 
some  asked  him,  "  Do  you  think  yourself  that 
one  true  Christian?"  Pointing  me  out,  he 
eaid,  «I  think,  if  there  is  a  ti-ue  Christian  on 
earth,  it  is  that  Priest."  So  quickly  had  his 
hatred  been  changed  into  an  exaggerated 
affection. 

If  Americans  in  general  would  take  the 
trouble!  of  conversing  with  Catholic  Priests,  or 
reading  our  books,  their  anti-Catholic  prejudices 
would  at  once  vanish,  and  their  aversion 
change  into  affection. 


I  ;, 


CONFESSION-. 

You  have  been  taught  that  Confession  is  an 
invention  of  the  Priesthood,  and  that  the 
primitive  Christians  never  heard  of  such  a>i 
institution.  This  ^s  an  error.  Confession  and 
the  duty  of  confessing  are  as  old  as  the  words 
of  Christ,  "  Receive  ye  the  Holy  Ghost :  whose 
Bins  you  shall  forgive,  they  are  forgiven  them  , 
and  whose  you  shall  retain,  they  are  retained."* 

•  John,  XX.  22,  2t 


PROTESTANT    PREJUDICES. 


199 


How  could  the  Apostles  have  discharged  the 
duty  of  forgiving  or  retaining  sins,  if  the  early 
Christians  were  not  obliged  to  confess  their 
•ins?  The  Apostles  were  not  omniscient,  and 
their  authority  of  forgiving  or  retaining  sins 
could,  not  be  exercised,  unless  the  faithful 
declared  their  hidden  oftences. 

If  Christ  had  merely  said,  "  Whose  sins  you 
shall  forgive,  they  are  forgiven,"  the  case  would 
have  been  different :  the  Apostles  and  priests 
of  the  Church  could  then  have  forgiven   sin 
without  confession  ;  but  Christ  added,  "  Whose 
sins  you  shall  retain,  they  are  retained."     The 
power  conferred   is    a    discretionary    power 
neither  Priest  nor  Apostle   could  ever  have 
exercised  it  prudently  or  justly,  except  upon  an 
accurate  knowledge  of  the  conscience  of  the 
penitent :  absolution  or  denial  of  absolution 
must  necessarily,  from  the  nature  of  the  case, 
depend  upon  the  avowal  of  tlie  penitent,  for  he 
alone  can  make  the  state   of  his  conscience 
accurately  known.     To  apply  these   words  o< 
our  Lord  to  the  preaching  of  the  Gospel  in  order 
to  move   men  to  Contrition,  is  utterly  ridicul- 
ous, for,  what  would  then  be  the  meaning  oi 
the  words,  "  whose  sins  you  shall  retain,  they 
•re  retained  ?" 

If  you  insist  that  Confession  is  an  invention 


200 


PROTESTANT  PREJUDICES. 


cf  the  Priests,  you  must  be  able  to  assign  tM 
date   when   it  was  first    introduced,   and   the 
name  of  the  inventor.     This  you  can  never  do. 
The  most  ancient  among  the  Fathers  of  the 
Church  speak  of  Confession  as  an  institution 
that  had  existed  from  the  beginning  of  Christi- 
anity.    Tertullian,    who   lived   in   the  second 
century  of  our   era,  speaks  of  Confession  as 
clearly  as   we  do  at  the  present  day.     In  his 
work  "  De  Pcenitenlia  "  he  says,  "  I  think  there 
are  soihe  who  shun  this   [Confession],  as  an 
exposure  of  themselves,  or  put  it  off  from  day 
to  day,  thinking  more  of  the  shame  than  oK 
their  cure ;  like  those  who,  affected  with  some 
disease,   conceal  it  from   the  physician,    and 
perish   through   shame."*     St.    Irenaeus,    St. 
Cyprian,  Origen,  and  many  more  of  the  most 
ancient  Fathers,  speak  of  Confession  in  the 
same  explicit  manner.     St.  Clement  of  Rome 
a  cotemporary  of  St.  John  the  Apostle,  urges 
the  faithful  to  confess  their  sins  to  the  Priests, 
in  order  to  be  reconciled  to  God  through  their 
means. 

If  Confession  were  an  invention  of  the  Priests, 
they  would  not  have  imposed  the  obligation  of 
Confession  upon  themselves,  but  only  on  the 
laity  ;  the  law,  however,  is  general,  binding  aa 

•  Do  Paenit.,  ix.  i. 


PROTESTANT   PREJUDICES. 


201 


well  on  Priests,  Bishops,  and  the  Pope,  as  on 
laymen.  All  are  equally  obliged  to  confess 
their  sins. 

If  Confession  has  not  come  down  from  the 
Apostles,  the  innovation,  like  all  heresies,  must 
nave  left  a  distinct  mark  in  history ;  a  universal 
outcry  must  have  been  raised  against  the  bold 
innovator  who  first  attempted  to  oblige  the 
whole  of  Christendom,  including  the  Pope  him- 
eelf,  to  confess  their  most  secret  ofienoes  to  a 
man  like  themselves. 

In    1S56,   on   board   a  steamboat  on  Lake 
Michigan,   a    Methodist  preacher   asked  me, 
"  Are  you  a  Catholic  Priest  ?"     "  Yes,  sir,  I 
am?"*    "May  I  ask  you  a  question?"     "Cer- 
tainly."    "  Does  the  Pope  go  to  Confession  ?" 
•^Of   course    he    does,    for  if  he   were    not 
obliged  to  d^i  it,  no  one  would  be.     The  Pope 
as  a   man  \s   liable  to  fall.     Christ   did   not 
institute  a  Church  for  him  different  from  the 
one  of  which  he   is  the  head."     "  To  whom 
does    he   confess?      Does   he   confess   to   th« 
Lord  Jesus  Christ  ?"  continued  the  astonished 
pieacher.     "No,  sir,  he  confesses  to  a  Priest, 
and  he  might  confes^s  to  me."     "  I  never  heard 
that    before,"    exclaimed   the   preacher,    with 
increasing  wonder.     "  I  wish,  sir,  you  would 
iisk  me  some  more  questions  about  the  Catho- 


tl  Ji 


I 
I 


202 


PROTESTANT  PREJUDICES. 


11 


lie*  Church,  for  there  are  many  other  things,  1 
am  sure,  which  you  have  never  heard."  This 
first  discovery,  however,  was  too  much  for  him ' 
he  had  not  the  courage  to  proceed. 

There  are  but  too  many  Protestants  who  act 
in  the  same  way  ;  the  want  of  earnest  investi- 
gation is  the  great  evil.  Many  ask,  Uke 
Pilate,  "  What  is  the  truth  ?"  but  turn  their 
back  without  waiting  for  an  answer,  and  live 
and  die  in  their  erroneous  religious  opinions 
and  prejudices.  Some,  I  doubt  not,  who  will 
take  up  this  short  work  of  mine,  will  throw  it 
aside  after  having  read  a  few  pages  :  if  such 
men  remain  in  error  it  is  their  own  fault ;  they 
are  evidently  unwilling  to  know  the  truth. 

You  have  always  thought  that  Confession  is 
an  intolerable  burden.  I  have  shown  you  in 
another  portion  of  this  book,  that  Confession  is, 
in  reality,  a  source  of  consolation,  peace,  light. 
and  strength ;  I  need  not  repeat  the  remarks  [ 
have  already  made,  and,  indeed,  if  you  wish  tc» 
be  convinced  of  the  truth  of  my  assertion,  yfvu 
need  only  ask  any  devout  Catholic,  and  you 
will  find  that  I  have  but  stated  the  universal 
experience  of  all  who  have  ever  made  a  good 
confession. 


WlOTESTANT   PREJUDICES. 


20« 


INDULGENCES. 


o 


^oa  have  been  taught,  and  many  among 
you  believe,  that  an  Indulgence  means  a  license 
to  commit  sin,  and  is  granted  for  money  by  the 
Priests   to   any  Catholic  who   applies  for  it. 
This  is  a  malicious  calumny.     As  every  Catho- 
lic child  and  every  Catholic  Catechism  could 
inform  you,  and  as  I  remarked  in  speaking  of 
this  subject  before,  an  Indulgence  has  nothing 
at  all  to  do   with   the   remission   of  sins ;  an 
Indulgence  is  nothing  more  than  a  remission 
of  temporal  punishments  remaining  due  to  sin 
after  absolution.     It  presupposes   contrition, 
penance,  the  pardon  of  sin,  and  a  heart  free 
from  all  deliberate  attachment  to  sin.     Indeed, 
an  Indulgence  with  permission  to-<;ommit  sin  is' 
a   most  glaring  contradiction,   although  you 
take  the   two  expressions  to  be  synonymous, 
and  imagine  the  Catholic  Church  teaches  your 
opinion. 

I  might  retort  with  truth  that  the  original 
ftotestant  doctrine  of  saving  faith,  the  doctrine 
that  we  are  saved  by  faith  alone,  in  spite  of 
em,  and  without  repentance,  is,  indeed,  a  per- 
mission    to    commit    sin,   of  which   Luther'a 


I' 
I 


m 


204 


PROTESTANT   PRtjUDICES. 


icandalous  advice  is  only  a  legitimate  dedii' 
tion, — "  Sin,  but  believe  all  the  more  firmly," 


THE  BIBLE. 


Yoli  have  been  taught  that  the  Catholic 
Church  is  hostile  to  the  Bible.  It  is  a  calumny. 
I  have  already  reminded  you  of  the  great 
policitude  of  the  Catholic  Church  for  praserving 
the  Bible,  before  the  invention  of  the  art  of 
printing.  But  for  the  Catholic  monks,  whose 
labors  transmitted  manuscript  copies  of  it  from 
age  to  age,  what  would  have  become  of  the 
New  Testament  ?  I  have  also  shown  you,  that 
but  for  the  infallible  testimony  of  the  Catholic 
Church  you  would  not  know  that  the  Bible  is 
the  Bible ;  that  she  can  have  no  reason  to  be 
unfavorable  to  the  Bible,  since  her  own  autho- 
rity is  proved  by  it,  even  without  considering  it 
as  inspired,  and  only  regarding  it  as  authentic 
history. 

The  Church,  you  insist,  does  not  allow  the 
free  use  of  the  Bible ;  but  this,  also,  as  urged 
by  Protestants,  is  a  calumny.  Here  is  the  true 
statement  of  the  case.  The  Catholic  Church 
places    some   restrairt   on   the    indiscriminate 


f, 


PROTESTANT   PREJUDICES 


205 


reading  of  the  Bible  in  the  modern  tongues, 
and  does  not  generally  allow  it,  unless  the  trans 
lation  is    accompanied    by    authorized   notei 
explanatory   of  obscure  or  difficult  jiaaaagea. 
In  so  doing  she  acts  with  wisdom,  for  it  is  cleai 
from  all  past  experience  that  misinterpretation 
of  the  Bible  may  lead  to  the  most  terrific  con- 
sequences,    subverting    faith,    morality,    and 
public  order.     But  to   say  that  the  Catholio 
Church  puts  any  obstacle  to  the  reading  of  the 
Bible  with  authorized  explanatory  notes,  and 
by  those  who  can  derive  profit  from  it,  is  a 
most  injurious  calumny.     You  have  an  obvious 
refutation  of  it  in  the  well-known  fact,  that 
long  before  Luther  was  born,  the  Bible  was  ' 
translated  into  German,  French,  Italian,  Span 
ish,   Bohemian,   and   other  languages.      The 
German   translation   of  Augsburg   had   gone 
through   eight  editions,    and   the   Italian    by 
Malermi,  through  twenty-three.     These  trans- 
lations were  made  for  the  people,  and  bought 
and  read  by  the  people. 

The  Catholic  Church  has  never  prevented 
he  reading,  but  only  the  unprofitable  and 
anguarded  reading  of  the  Bible,  and  in  doing 
so,  she  is  true  to  her  high  mission  as  the  true 
Church  of  Christ,  the  guardian  of  faith  and 
morality,  the  religious  guide  of  men  appointed 


ii'f '  i 


I 


fill 


2J06 


PROrESTANT  PREJUDICES. 


by  Divine  Wisdom.  Her  precautionary  mea- 
■urea  are  a  proof  of  her  reverence  for  the  Word 
of  Goil,  w  hile  Protestantism,  urging  the  readingf 
of  the  Bible,  without  note  or  comment,  without 
regard  to  capacity  or  prudence,  shows  rather  a 
want  of  respect  for  the  sacred  volume.  The 
conduct  of  the  Church  is  not  new.  Fourteen 
or  fifteen  centuries  ago,  in  the  age  when  the 
canon  of  Scripture  was  first  framed,  St.  Jerome 
inveighed  in  very  energetic  language  against 
the  pretfension  that  every  one  is  a  fit  interpreter 
of  the  Bible.*  "  Mind  your  sauce,"  said  St. 
Basil  to  the  imperial  cook,  "  the  Bible  is  above 
the  dresser."  , 


SAINTS. 

You  have  been  taught  from  your  earliest 
childhood,  that  Catholics  adore  Saints  and 
images.  It  is  a  calumny,  destitute  of  all 
foundation  in  truth.  Ask  the  first  Catholic 
child  you  meet,  and  you  will  learn  that  Catho- 
lics adore  God  alone.  Here  is  a  brief  outline 
of  the  Catholic  doctrine. 

We  honor  the  Saints  just  as  we  honor  living 
men  of  distinguished  virtue ;  we  revere  them 
for  their  virtues.    The  honor  we  render  them 

•  See  a  j  assftge  cited  abore. 


PROTESTANT   PREJUDICES. 


207 


Is   no   doubt  greater    than   any    ve   give   to 
living  men,  but  it  is  of  the  same  kind,  and 
only  greater    in    degree,  liecause   the   Saints 
have    persevered   in   virtue,   and   are   in   the 
enjoyment  of    heir  reward.     St.  Augustine,  ia 
the  early  ages  of  the  Church,  explained  tho 
doctrine  just  as  we  do  now;    among   other 
passages,  the  following  occurs  in  the  twentieth 
book  of  his  work  against  Faustus  the  Mani- 
chean:   « We   honor  the    martyrs   with   that 
honor  of  charity   and  fellowship,  with  which 
even  in  this  life  we  honor  the  holy  servants  ot 
God  whose  hearts  we  find  ready  to  undergo 
the  same  sufferings  for  evangelic  truth.     But 
we  honor  them  with  greater  devotion,  because 
they  are  safer,  having  conquered  in  the  strife. 
.    .    .     But  with  that  worship,  which  is  callea 
adoration,  we  neither  honor,  nor  teach  any  man 
to  honor  any  one  but  God  alone."*      Is  thia 
doctrine,  in  any  respect,  exceptionable  ? 

We  ask  the  Saints  to  intercede  for  us  with 
Cod  ;  but  do  you  not  ask  one  another's  prayera 
on  earth  ?  Did  not  the  Apostles  ask  the  faith- 
ful  to  pray  for  them  ?  W^hy,  then,  should  we 
not  have  recourse  to  the  Saints  in  Heaven,  who 
ftre  so  much  nearer  to  God  ?     Your  olyectiona 

•  St.  Aug.  contra  Faust  Manieh.  1.  xx.  n.  zxl. 


}'\ 


■m 


%■' 


PROTESTANl   PUEJUDICE3. 

were  answered  many  centuries  ago,  by  Si 
Jerome,  in  his  short  treatise  against  Vigihm- 
tins  .  "  If  the  Apostles  and  Martyrs  could  pray 
or  others,  while  they  were  still  living  in  the 
flesh,  while  they  were  still  obliged  to  be  solicit- 
ous for  themselves ;  how  much  more  can  they 
do  so,  after  having  gained  the  crown,  the 
victory,  the  triumph  !  .  .  .  Have  they  lesa 
power,  aa  soon  as  they  begin  to  be  with 
Christ?" 

You  have  been  taught  that  the  intercession 
of  the  Saints  would  be  an  injury  offered  to 
Christ.  It  is  the  very  reverse.  We  honor  the 
Saints  for  the  sake  of  Christ,  through  v/hose 
grace  they  became  holy,  we  ask  their  ^^rayers 
in  view  of  the  merits  of  Christ,  through  whom 
they  intercede  for  us,  and  whope  meritt  alone 
can  make  their  intercession  efRcarious.  "  Wo 
honor  the  servants,"  says  St.  Aug-usUi-e,  in  a 
letter  to  Riparius,  "  in  order  that  the  honor 
may  return  to  the  Lord." 

This  holy  bond  of  mutual  love,  by  which 
Christ  has  united  the  members  of  His  Church 
is  a  powerful  means  of  sanctification  for  men 
lor  the  veneration  and  intercession  of  Saints 
constantly  serve  to  recall  to  their  niiads 
examples  of  heroic  holiness  and  urge  there  on 
to  the  pr'ictice  of  virtue. 


PROTESTANT  PREJUDICES. 


20i 


t 


Look  ot  a  well-educated  family ;  do  you  not 
consider   it   a   beautiful    evidence   of   mutual 
aifection  in  children,  when  each  is  ready  to 
aek  a  favor  for  the  other  ^     Do  you  not  prefer 
•uch    a   family  to   those   in  which  one  chilj 
roughly  says   to   the  other,  Go,  and  ask  for 
yoursell?      Parents,   you    who    can   feel    the 
warmth  and  tenderness,  the  beautiful  love  ol 
children,  I  leave  it  to  you  to  make  the  appli- 
cation.    The  Church  teaches  nothing  more  in 
regard  to  the  intercession   of  Saints,  than  you 
daily  witness  in  your  families.     We  are  the 
family  of  God  ;  Christ  is   our  Head,  the  first- 
born of  God,  our  eldest  brother,  through  whom 
alone  each  and  all  of  us,  saints  and  sinners, 
can  gain  access  to  the  mercy  of  God.     Every 
one,  if  he  chooses,  may  address  his  prayera 
directly  to  Christ,  and  through  Christ  to  the 
Father:    the   Church   only   teaches    that   the 
intercession  of  Saints,  if  rightly  understood  and 
practiced  properly,  is  lawful,  praiseworthy,  and 
beneficial. 

We  honor  the  images  of  Saints.  You  have 
been  taught  that  we  adore  them.  It  is  a 
malignant  slander.  We  honor  the  images  of 
Saints,  as  you  honor  the  statues  and  pictures 
of  your  parents  or  of  the  great  benefactors  of 
the  nation  or  of  mankind.     The  nature  of  put 


r 
g 


210 


PROTESTANT  PKEJUDICES. 


■ 


veneration  for  the  images  of  Saints  wea 
Bolemnly  declared  by  the  whole  Church  in 
the  seventh  General  Council,  held  at  Mce  in 
the  year  787.  «  The  respect  which  we  show 
to  images,"  says  that  Council,  "passes  to  tht 
object  of  which  they  are  representations." 
We  do  not  adore  Saints,  neither  do  we  adore 
their  images. 

You  have  been  told  that  our  practice  is  con- 
trary to  the  first  commandment,  "  Thou  shalt 
not  make  to  thyself  a  graven  thing,  nor  the 
likeness  of  anything.     .     .     .     Thou  shalt  not 
adore  them,  nor  serve  them."    I  am  astonished 
that  this  text  should  ever  have  been  quoted 
against  us ;  it  is   a  clear  proof  of  insincerity, 
and  hatred  of  the  truth,  at  least  in  those  who 
first  brought  it  forward  in  proof  against  the 
veneration  of  images.     The  text  limits  its  own 
meaning:   "Thou  shalt   not  adore   them,  nor 
serve   them."      Do    Catholics   adore,   do    they 
Berve  images?    They  do  not.    To  honor  images 
as  we  do,  to  keep  them  in  our  houses  and 
churches,  is  not  to  adore  them.     You  cannot 
condemn  us,  unless  you  are  willing  to  condemn 
God,  for  God  ordered  two  cherubs  to  be  placed 
in  the  Temple  upon  the  ark.     If  the  text  is  to 
be  understood  without  limitation,  then  it  con- 
demns as  idolatrous  the  making  of  all  pjcturef 


PROTESTANT   PREJUDICES. 


211 


and  statues;  then  painters  and  sculptors  ar« 
idolaters  then  all  are  idolaters  who  have  a 
statue  or  a  painting  of  a  parent,  friend,  or 
i.Iustrioiih  man  in  their  houses.  Nothing  more 
is  neelod  to  show  that  many  Protestants  are 
not  sincere  in  their  accusations,  than  the  charge 
of  idolatry  which  they  bring  against  us  :  this 
puts  the  malignity  of  their  calumnies  in  a 
glaring  light.  Tiie  accusation  is  not  new  ;  it 
was  made  in  early  times  by  Vigilantius,  who 
condemned  the  veneration  of  images  as  you 
do.  St.  Jerome  met  the  calumny  with  indig- 
nation* What  would  St.  Jerome  and  the 
early  Fathers  say,  were  they  to  return  amongst 
us  now,  when,  in  spite  of  all  the  works  pub  • 
lished  in  explanation  of  the  Catholic  doctrine, 
the  old  accusation  is  constantly  renewed,  as  if 
it  had  never  been  refuted  ?  The  school-house, 
the  pulpit,  and  the  press  conspire  to  perpetuate 
the  atrocious  slander. 

I  ask  you,  honest  and  candid  Americans,  is 
it  Christian  or  manly  to  inculcate  such  false- 
hoods into  the  minds  of  unsuspecting  youth,  to 
repeat  them  continually  before  ignorant  multi 
tudes,  to  utter  them  in  the  presence  of  God  in 
your  religious  assemblies,  and  that,  too,  with 
4he  full  consciousness   of  calumny?     If  you 

•  8eo  St.  Jerome's  Letter  ind  Treatise  against  Vigilftatini, 


212 


PROTESTANT  PREJUDICES. 


think  we  are  in  error,  meet  us  fairly;  refute  what 
we  really  teach ;  do  not  object  against  us  what 
w#  condemn  and  abhor  as  much  as  you  do. 


MART. 


Protestant  misrepresentation  is  particularly 
directed  against  our  veneration  of  the  Blessed 
Virgin  Mary  the  Mother  of  God.  You  have 
been  taught  that  we  adore  her.  It  is  an 
unfounded  calumny,  like  the  rest.  Our  doc- 
trine to-day  is  what  it  was  in  the  beginning  of 
Christianity,  and  has  been  in  all  ages  since ; 
we  teach  to-day  what  St.  Epiphanius  taught  in 
opposition  to  the  heretics  of  the  fourth  century, 
".  We  honor  Mary  ;  but  the  Father,  Son,  and 
Holy  Ghost  alone,  we  adore."*  ^ 

You  will  urge,  perhaps,  that  we  have  greateE 
confidence  in  Mary  than  in  Jesus  Christ.  This 
also,  is  a  calumny.  We  hold  that  whatever 
|^ower  the  intercession  of  Mary  possesses  with 
God,  is  derived  solely  from  the  merits  of  Jesus 
Christ :  her  prayers,  like  those  of  r/ther  Saints, 
have  all  their  efficacy  from  Him  and  through 
Bim. 

•  Bpiph.  Hserea.  79. 


PKOTESTANT   PREJUDICES. 


213 


You  have  been  told  that  by  the  doctrine  of 
the  Immaonlate  Conception  we  mean  that  Mary, 
like  Jesus,  was  conceived  of  the  Holy  Ghost, 
This    is   simply    absurd;    and   manifests   an 
evident  lack   of  good   faith    or    information. 
Although   Pius   IX.  proclaimed  the   Catholic 
doctrine   solemnly   and  in   open  day,  in  the 
presence   of  two  hundred    Catholic   Bishopa 
assembled  from  every  quarter  of  the  globe ; 
though  the  very  words  of  the  Pope  were  pub- 
lished in  every  Catholic  journal  in  the  country, 
yet  the  doctrine  was  instantly  misrepresented. 
The  Pope  defined  that  it  was  a  reve;Ued  truth 
that  Mary  had  been  conceived  without  incur- 
ring original  sin,  that  is  to  say,  that  <.he  was 
not  at  any  moment  defiled  by  the  si*,    of  our 
first  parents.     But  the   Protestant   prr-N  and 
Protestant    ministers    throughout    the    whole 
world,  represented  the  Pope  as  having  d<i%^ed 
that  Mary  was  not  conceived  of  man,  but  oy 
the  Holy  Ghost.     I  need  not  give  you  a  clea.  w 
proof  of  the  reckiess  disposition  to  calumniate 
us,  prevalent   among   the  leaders  of  Protest 
antism. 

We  hold  that  Mary  was  exempt  from  original 
Bin,  because  it  was  not  becoming  th'it  the  Son 
of  God  should  be  born  of  one  whc  had  ever 
been  subject  to  the  curse  of  sin  and  under  the 


214 


PROTESTANT   PREJtTmCES. 


power  of  the  aich- enemy  of  God.     The  doctrine 
is  obviously  in  perfect  accordance  with  reason. 
Many  Protestants  take  delight  in  trying  lo 
lessen  the  dignity  of  the  Mother  of  God  ;  theii 
practice  is  a  consequence  of  Protestant  doctrine 
^nd  furnishes  another  proof  of  its  inconsistency 
They  adore  the  Son,  and  despise  the  Mother 
can    human   conduct   be    more   inconsistent? 
Christ  has  said  of  those  who  despise  Him,  "  He 
that  despiseth  me,despiseth  Him  who  sent  me ;" 
so  we  may  justly  say  of  such  as  despise  Mary, 
He  who  does  not  honor  the  Mother,  does  not 
lionor  the  Son.     Remember  the  prophecy  of 
Simeon,  «  Thy  soul  a  sword  shall  pierce,  that 
out  of  many  hearts  thoughts  may  be  revealed." 
Tiie  disregard  and  contempt  of  Protestantism 
for  Mary,  its  efforts  to  impair  her  glory,  and 
bring  her  down  to  a  level  with  ordinary  women, 
all  this  reveals  its    secret  tendencies,   and  dis- 
closes   its     unchristian    character.     There  are 
candid  men  among-  Protestants,  who  acknow- 
ledge this. 

In  Minnesota,  on  the  borders  of  the  Sioux 
territory,  I  met  with  a  French  cavalry  officer, 
who,  at  the  time  when  I  passed  through  Paris 
on  my  way  to  America,  was  engaged  in  the 
revolutionary  street  fights  in  that  city.  A 
Protestant  by  birth,  he  had  married  a  Catholic 


PROTESTANT   PREJUDICES. 


215 


lady,  by  whom  he  had  three  children,  all  oi 
whom  were  brought  up  in  the  Catholic  faith.   He 
was  himself  a  Catholic  at  heart.     In  the  course 
of  our  conversation,  he    made  the  following 
remark  :  '«  What  pleases  me  most  in  Catholics 
is  that  they  honor  Mary  with  so  much  devotion 
and  tenderness.     I  was  born  a  Protestant,  but 
I  like  to  hear  my  wife  and  children  pray,  •  Holy 
Mary,  Mother  of  God,  pray  for  us,  now  and  at 
the  hour  of  our  death.'      Hear  what  happened 
to  me  at  Paris.     It  was  during  the  Workmen's 
Revolution  in  1848.     General  Bugeau  rode  up 
to  my  house,  and  exclaimed,  '  To  the   barri- 
cades.'    I  hastily  made  my  will,  embraced  my 
wife  and  children,  and  rode   out  against  the 
-ebels.     The  struggle  was  fearful.     I  had  gone 
through  many  battles  in  Algiers,  but  the  worst 
of  them  were  not  to  be  compared  with  this. 
In  the  midst  of  the  hail  of  bullets,  I  thought  of 
the  prayer  of  my  children,  and  on  horseback,  in 
the  midst  of  the  tumult,  I  prayed  in  my  heart 
Holy  Mary,  Mother  of  God,  pray  for  me.     In 
the  hottest  of  the  fire,  I  did  not  receiv^^  the 
slightest  wound ." 

Luther  rejected  the  veneration  of  Mary.  He 
seemed  to  be  ashamed  of  the  salutation  of  the 
Angel,  ♦  Hail,  full  of  grace,  the  Lord  is  with 


<(l 


216 


PROTESTANl    PREJUDICES. 


thee:  Blessed  are  thou  among  worftt^n;"*  an  J 
of  the  inspired  words  of  Elizabeth,  "  Blest^ed 
art  thou  anr.opr  '.vomRn  ;  and  blessed  is  the 
fruit  of  thy  v  .  'f  and  of  Mary's  inspired 

prophecy,  "  BeL  .J,  from  henceforth  all  gener- 
ations shall  call  me  blessed. "J  Luther  baa 
forbidden  you  to  call  Mary  blessed;  he  haa 
torn  you  from  her  to  whose  care  Jesuis  on 
Calvary  committed  all  his  brethren  in  the 
person  of  St.  John.  Return  to  your  Mother, 
she  is  t^^e  Mother  of  God  ;  her  corhpaHsionate 
hand  will  lead  you  back  to  Jesus,  and  through 
Him  to  the  Father. 


CELIBACY. 


You  object  against  the  celibacy  of  the  Priest- 
lood,  against  the  use  of  the  Latin  language  in 
the  Divine  service,  ag  inst  our  religious  cere- 
monies. I  will  briefly  show  you  that  all  your 
objections  on  these  points  are  unfounded. 

In  regard  to  celibacy,  I  must  preface  what  1 
have  to  say  on  this  subject  with  the  remark, 

*  Luke,  i.  28 
t  Ibid.  43. 
t  Ibid.  48. 


PROTESTANT   PREJUDICES. 


217 


that  celibacy  is  not  considered  as  a  practice 
which  is  absolutely  indispensable,   as   a  law 
from  which  there  can  be  no  departure  without 
endangering  the  existence  of  the  Church.     The 
Catholic  Priests  of  the  Greek  rite  are,  generally 
speaking,  married ;  they  are  not  on  that  account 
excluded  from  the  Catholic  Church.     But  the 
married  Greek  clergy  affords  a  strong  proof  of 
the  imrr^nse  advantages  of  cehbacy  ;  it  shows 
clearly  that  celibacy  enables  the  clergy  to  dis- 
charge  their  sacred  duties  with  the  greatest 
efficiency  for  the  salvation  of  souls. 

If  you  wish  to   know  the  condition  of  the 
married    United   Greek,    or    Greek    Catholic, 
clergy,  go  to  Gallicia  on  the  borders  of  Russia. 
Having  been  there,  I  can   bear  witness  that 
marriage  has  deeply  impaired  the  dignity  and 
influence  of  the  clergy  in  that  country.     The 
people   but  too  often    experience   that    their 
married  pastors  are  not  the  universal  spiritual 
fathers  of  their  congregations,  but  that  "  they 
are  divided,"  as  the  Apostle  says  of  married 
people,  between  the  care  of  serving  God,  and 
the   solicitude  of  pleasing  their  wives.     Jv  is 
ound  that  a  married  pastor  is  not  only  divided 
but  is  often  much   more  anxious  for  the  tem- 
poral int  rests  of  his  family,  than  the  spiritual 

welfare  of  his  congregation ;  he  takes   u  ^i» 

20 


8H 


218 


PROTESTANT  PREJUDICES. 


palna  for  the  former  than  for  the  latter , 
domestic  hindrances  interfere  with  his  pastoral 
duties ;  his  wife's  influence  is  too  great,  and 
■he  meci  Jles  with  his  spiritual  functions.  He  ia 
often  distrusted,  particularly  in  connection  with 
the  Sacrament  of  Penance  :  Greek  Catholics 
when  they  have  the  opportunity,  almost  always 
prefer  to  confess  to  an  unmarried  Latin  priest. 
From  your  own  knowledge  of  men,  and  con- 
sulting your  inclinations,  would  you  not  much 
rather,  if  you  had  to  choose,  confess  to  an 
unmarried  Catholic  Priest  than  to  one  of  your 
married  Protestant  ministers  ?  The  experi- 
ment has  been  tried.  More  than  once,  as  you 
may  know,  certain  Protestant  denominations 
have  tried  to  re-introduce  Confession,  but  the 
people  have  always  answered,  that  if  Confession 
is  necessary,  they  would  sooner  become  Catho- 
lics than  go  to  Confession  to  their  married 
ministers. 

The  evil  is  still  greater  whe»n  a  pastor  has 
charge  of  several  congregations,  or  in  the 
case  of  a  married  Bishop  who  is  obliged  to 
visit  his  Diocese.  He  cannot  always  be  at 
home,  and  jealousies  and  quarrels  are  sure  to 
arise  in  consequence.  The  position  of  a 
married  Priest  becomes  still  more  critical,  if 
b  M  wife  leads  a  scandalous  life,  or  if  he  has  ill* 


PROTESTANT   PREJUDICES. 


219 


i«  -I  i>t  vicicyus  children.  When  no  evil  of  thia 
kixid  ex'sts,  sickness  or  death  in  his  family  may 
at  any  time  divert  his  care  and  attention  from 
the  wonto  of  his  congregation. 

An  unmarried  clergy  is  free  from  all  theaa 
causes  of  scnndal,  vexation,  and  interference 
with  pastoral  duties,  and  hever  reduced  to  the 
necessity  of  (hoosing  between  the  interests  of 
a  family,  an(f  the  religious  oare  of  a  congro- 
gation. 

Military  dif^tjipline  furnishes  an  apt  illustra- 
tion.    It  is  noi  usual,  in  time  of  war,  to  allow 
soldiers  to  mirry,  and    a   married    officer  or 
private  is  cm^^dercd  only  half  a  soldier.     The 
Priesthood  i^  a  militia,  the  army  of  the  Church 
for   the  defcn'-^j  and  protection  of  faith   and 
morals  ;  and  because  spiritual  interests  are  of 
all  interests  »ihe  most  important,  there  are  far 
more  urgent  reasons  for  an  unmarried  Priest- 
hood than  fcr  an  unmarried  soldiery.     Even 
Protestant   denominations    have    occasionally 
expressed  a  wish  to  introduce  celibacy  amcrg 
their  clergy.* 


■  Oonfeae.  Heltet  2.  c.  29,    6  Edward,  c.  21. 


220 


PROTESTANT  PREJUDICES. 


HOLY  MA8f3. 

You  object  to  the  Mass  considered  as  a  Sacii- 
fice,  and  pi\°!tend  that  it  is  an  injury  to  the  great 
Sacrifice  of  the  Cross,  Your  objection  results 
from  a  misapprehension  of  our  doctrine.  Re- 
member what  was  said  when  I  spolce  of  the  conso- 
lation derived  from  the  holy  Sacrifice  of  the  Mass. 
We  do  not  teach  that  the  Mass  is  a  Sacrifice 
difl^erent  from  that  of  Calvary,  but  that  it  is  the 
same  Sacrifice,  which  Christ  offers  up  forever 
for  the  salvation  of  men,  the  only  difference 
being  that  since  the  Crucifixion  it  has  been 
offered  in  an  unbloody  manner.  We  offer  it 
because  Christ  has  commanded  us  to  do  so — 
"  Do  this  in  remembrance  of  me  " — as  you  may 
convince  yourselves  by  reading  the  Gospel  of 
St.  Luke  or  St.  Paul's  first  Epistle  to  the  Cor- 
inthians.* The  Mass  is  the  fulfilment  of  the 
prophecy  of  Malachias,  "  From  the  rising  of 
the  sun  even  to  the  going  down  thereof,  my 
name  is  great  among  the  Gentiles :  and  in 
every  place  there  is  sacrifice,  and  there  is 
offered  to  my  name  a  clean  oblation."f 


*  Luka,  xsii.  19  ;  I  Cor.,  iz.  24  seq. 
t  Malacli  ,  \.  11. 


PROTESTANT  PRR'UDICES. 


COMMUNION. 


221 


You  object  to  the  Catholic  practice  of  giving 
Communion  under  the  species  of  bread  alone , 
Vou  pretend  that  while  giving  the  Body 
we  deprive  the  faithful  of  the  Blood  of  Chriat. 
This  is  another  mis^apprehenyion  of  our  doc- 
trine and  of  the  truth.  The  Catholic  Church 
teaches  that  the  Body  of  Christ  is  not  separated 
from  the  Blood,  nor  the  Blood  from  the  Body, 
under  either  species,  but  that  Christ  is  living 
and  as  such  present,  after  Consecration,  under 
the  species  of  both  bread  and  wine,  and  is 
received,  in  communion,  living  and  entire  as 
He  is  in  Heaven,  under  one  species  as  well  as 
under  both.  To  think  differently  is  a  gross 
error  ;  it  supposes  that  Christ  is  still  mortal, 
and  can  be  present  under  the  species,  not 
living,  but  as  a  corpse.  Christ  Himself  has 
said,  "  If  any  man  eat  of  this  bread,  he  shall 
live  forever.f" 

In  the  early  ages  of  the  Church,  as  history 
proves  incontestably,  communion  was  often 
given  under  one   species  only.    Many  gravo 

t  John,  vi.  62.    The  same  in  substance  is  repeated  in 
Ter>8  69. 


222 


PROTESTANT    PBEJUDICES. 


^^^^^^^H''' 

1 

^^^^^Bi  ^ 

n 

1 

^^^^^^1^^ 

9i9ra 

n 

m 

H 

reasons,  at  a  later  period,  induced  the  Ghuich 
to  make  it  a  universal  practice  for  the  laity, 
OnQ  of  these  reasons  is,  that  in  giving  Com- 
munion under  the  species  of  wine  to  a  large 
number  of  people,  it  is  hardly  possible  to  avoid 
irreverences ;  another  is  the  scarcity  of  wine 
in  many  countries ;  but  the  chief  motive  was, 
that  some  men  had  arisen  who  taught  the 
error  that,  in  all  cases.  Communion  under  both 
species  must  necessarily  be  given  to  the  laity. 


USE  OF  THE  LATIN  LANGUAGE. 

I 

You  take  exception  to  the  use  of  Latin  in 
the  Divine  service,  as  it  is  a  language  which 
the  people  do  not  understand.  The  use  of  the 
Latin  language  is  not  regarded  by  the  Church 
as  absolutely  necessary  and  unchangeable 
In  many  portions  of  the  East,  she  permits  the 
use  of  the  vernacular  tongues.  It  was  also 
allowed  to  the  Sclavonians.  But  it  does  not 
follow  from  this  that  there  are  no  highly  im- 
portant reasons  for  the  use  of  the  Latin. 

A  dead  language  always  remaina  the  same : 
It  is  not  liable  to  innovations,  which  unsettle 
the  old  meaning  of  terms  in  living  la^^iages,  or 


PROTESTANT   PUKJUDICES. 


223 


debase   words   that   were   once   dignified;    it 
Becures   ah   unchany;oable   precision   and   an 
unalterable   dignity  to  our  liturgy  and    cere- 
monial.     Rituals   and  missals  printed  fifty  or 
two  hundred  years  ago,  answer  our  purpose  an 
well  as  those  that  come  fresh  from  the  press. 
If  the  vernacular  were  used,  there  would  be  a 
constant  need  of  changes ;  in  many  languages, 
as  in  German  for  instance,  it  would  be  impos- 
sible to  make  use  of  missals  and  rituals  printed 
a  hundred  years  ago,  without  altering  many 
expressions  which  would  have  become  obsolete, 
low,  or  ridiculous. 

The  Catholic  Church  neither  grows  old  nor 
changes;  the  unchangeableness  of  the  Latin 
language  is^a  type  of  her  immutability.  It  is 
also  a  type  of  her  universality  and  unity  ;  it 
secures  in  her  service,  all  the  world  over,  the 
same  uniformity  that  exists  in  her  faith.  In 
Asia»  Africa,  Australia,  A.mcrica,  wherever  a 
Catholic  priest  may  travel,  he  finds  the  same 
missal  and  ritual.  The  Church  has  stamped 
her  own  character  on  her  ceremonies:  like  her 
they  belong  to  all  places  and  suit  all  times. 

The  Latin  language  is  the  better  adapted  to 
the  dignity  and  sanctity  of  Divine  ofiices,  as:  it 
IB  placed  beyond  the  criticism  of  the  crowd, 
while   the   vernacular    could   not   escape   the 


■A 

T 


224 


PROTESTANT  PREJUDICES. 


cavils  of  those  who  pay  greater  attention  to 
forma  than  to  substance. 

If  the  native  tongue  were  used;  it  would  be 
of  little  benefit  to  the  people .  In  many  cases 
it  would  be  impracticable  for  the  Priest  to  read 
loud  enough  to  be  understood  by  the  whole 
assembly ;  when  many  Masses  are  said  at  the 
same  time  in  a  church,  loud  reading  would  be 
ridiculous  and  distressing  ;  in  any  case  it  would 
be  inconvenient  for  such  as  have  already  heard 
Mass,  iand  wish  to  employ  their  time  in  other 
devotions.  For  such  as  desire  to  follow  the 
Priest,  there  are  translations  of  the  whole 
liturgy  in  all  the  European  languages. 

The  Latin  liturgy,  like  all  the  rites  and 
usages  of  the  Church,  has  its  consolations  for 
the  faithful.  I  once  met  with  an  American 
lawyer,  a  Protestant,  who,  with  unusual 
freedom  from  prejudice,  remarked  to  me  that 
there  were  three  things  in  the  Catholic  Church, 
which  above  all  others,  he  liked  and  admired  ; 
they  were  the  very  points  which  for  many 
among  you,  who  neither  examine  nor  reflect,  are 
eiumbling-blocks,  and  occasions  of  ridicule  and 
accusations  against  us, — confession,  the  celi- 
bacy of  our  clergy,  and  the  use  of  Latin  in  our 
liturgy.  The  reasons  he  gave  for  his  prefer- 
ence showed  a  correctness  of  judgment  which 


PROTESTANT   PREJUDICES. 


225 


aatonished   me.      "It   must  be    a  source  of 
peciiliar  consolation  for  you,"  he  said,  "  to  bo 
able  to  open  your  hearts  to  a  representative  o 
God,  to  receive  the  advice  and  sympathy  of  a 
frirnd  and  father,  and  hear  the  beautiful  words 
of  absolution,   Thy  sins   are   forgiven   thee." 
lie  felt  that  celibacy  is  the  very  means  best 
calculated  to  enable  a  Priest  to  fulfil  his  whole 
duty,  and  attend  exclusively  to  his  congrega 
tion.     With  regard   to   the   use  of  Latin,  he 
made  the  just  and  striking  remark,  that  it  must 
have  a  beneficial  effect  on  the  heart,  and  tend 
to  enliven  faith.     "  It  must  be  very  consoling 
lo  a  Catholic,"  he  remarked,  « to  hear,  wherever 
he  goeg-^  the  same  language  used  in  the  Divine 
service  as  in  his  native  country.     Wherever  he 
is,  he  must  feel  at  home.       In  Europe  I  heard 
from  some  persona  who  had  been  in  the  suite 
of  the   Austrian   Princess   in   her  voyage   to 
Brazil,  after  her  marriage  with  Don  Pedro  the 
Emperor  of  Brazil,  that,  when  they  were  home- 
sick   in   that  distant   country,   they   found   it 
refreshing,  on  entering  a  church,  to  hear  the 
eame  language  at  the   altar  that   had    been 
familiar   to  them   at   home.     They   felt  that, 
liwvever  remote  from  the  land  of  their  birth 
they  were  still  at  home,  as  children  of  the  same 
Church. 

21 


226 


PROTESTANT  PREJUDICES. 


The  ancient  language  of  Rome  also  remindii 
us  of  the  Chair  of  Peter,  of  the  great 
center  of  the  Church,  of  the  imperishable  rock 
on  which  the  Church  is  founded.  There  can- 
not, indeed,  be  any  language  better  adapted, 
in  every  respect,  to  the  dignity  of  our  service ; 
any  better  calculated .  to  console  ;  any  that 
reflects  better  the  Unity,  Catholicity,  and 
Immortality  of  the  Church  of  God. 


CEREMONIES. 

Som.e  among  yon  stigmatize  our  ceremonies 
as  mummeries,  though  every  intelligent  man 
among  you,  and  even  uneducated  Protestants, 
when  they  enter  our  churches,  are  involuntarily 
struck  by  the  grandeur  of  our. rites.  Many 
Americans  and  large  numbers  of  Englishmen 
travel  to  Rome,  for  the  purpose  of  being  pre- 
sent at  the  sublimely  impressive  ceremonies  ol 
Holy  Week,  or  at  the  varied  and  magnificent 
religious  festivals  throughout  the  year.  If  any 
of  our  ceremonies  really  appear  ridiculous  and 
absurd,  it  is  only  to  those  who  do  not  under- 
stand their  signification.  Before  judging  and 
condemning,  it  would  be  better  to  seek  inform- 


PROTESTANT   PRE,TUDICE8. 


227 


ation  on  the  subject :  it  is  unworthy  of  an 
intelligent  man  to  reject  or  ridicule  vvnat  h« 
does  not  understand. 

I  cannot  take  leave  of  this  topic  •vilhout 
Baying  a  few  words  on.  a  practice  whKa  I  have 
found  to  be  very  offensive  to  some  Prv^eestants, 
and  particularly  so  to  Methodists.  I  refer  to 
the  Rosary  or  Beads.  We  are  asked  why  we 
constantly  repeat  the  same  prayers,  and  are 
taunted  as  simpletons  or  superstitious  enthu- 
siasts for  doing  so. 

Do  you  understand  that  which  you  take  the 
liberty  to  blame?    What  is  the  Rosary  ?    It  con 
sists  of  the  most  venerable  prayers  in  existence, 
the  Apostle's  Creed,  the  Lord's  Prayer,  and  the 
Angelic  Salutation.    To  the  Angelic  Salutation 
we  join  the  salutation  addressed  by  St.  Eliza- 
beth to  the  Blessed  Virgin,  and  a  brief  prayer 
added   by   the   Church.      While  reciting  the 
Rosary,  we  meditate  on  some  scene  or  passage 
in   the  life,  sufferings,  death,  resurrection   o{ 
our  Saviour,  or  His  glorified  life  in   heavou 
Can  you  imagine  a  more    beautiful   form  o< 
prayer?      But    still   you    ask.   Why    alway* 
repeat  the   same   prayers  ?    And  I  ask  you, 
Why  not,  provided  the  repetition  contributes 
to  devotion,  and  always  raises  our  heartA»  to 


228 


PllOTESTANT   PREJUDICES. 


God  ?     Is   a  rose-bush  less  beautiful,  because 
many  roses  cluster  on  its  branches  ?     Would  it 
be   finer   with   only   one   rose  blushing   in   a 
wilderness  of  leaves  ?     The  Rosary  takes  its 
mime  from  the  rose:  its.  manifold  repetitions, 
its  beautiful  remembrances  of  the  sweet  mys- 
teries of  our  Redemption,  are  like  a  wreath  ot 
roses  grateful  to  God    and  refreshing  to   the 
BouL     What  if  the  wreath  is  large,  and  beauti- 
ful, and  made  up  of  many  flowers  ?     Must  that 
scandalize  you  ?     Or,  to  use  another  illustra- 
tion,  is    a    mother    displeased,    because    her 
favorite  on  her  lap  caressingly  repeats  to  her 
Mother,  I  love  you,  I  love  you  dearly.  Mother? 
Do  not  the  hosts  of  the  blessed,  as  Isaiah  and 
St.  John  testify,  sing  night  and  day,  Holy.holy, 
holy,  the  Lord  God  of  Hosts?     Is  God  injured, 
or  the  love  of  sevaphs  weakened,  by  the  repeti- 
tion?    You  will  not  pretend  it.     Once  for  all, 
I  would  commend  to  your  reflections -the  advice 
of  our  Saviour*  "  Judge  not  according  to  the 
appearance,    but  judge   a   just   judgment."* 
Learn  what  Catholics  really  hold,  teach,  and 
practice  before  you  pas*  sentence  upon  us. 


•  Jchn,  viii.  24. 


ROTESTANT   PREJUIUCES. 


229 


iBSTINENCE. 


You  object  to  the  Catholic  practice  of  fast- 
ing, and  especially  to  our  practice  of  abstain- 
ing from  meat  on  Fridays  and  certain  othei 
days  of  the  year.  You  even  attempt  to  sup- 
port your  objections  by  quotations  from  Scrip- 
ture I  you  say,  "  Not  that  which  goeth  into  the 
mouth,  defileth  a  man ;  but  what  cometh  out 
of  the  mouth,  this  defileth  a  man."  If  your 
objection  had  any  force,  it  would  hold  against 
the  command  which  God  gave  to  Adam,  not  to 
eat  the  fruit  of  a  certain  tree. 

Abstinence  is  prescribed  by  the  Church  as  a 
wholesome  practice  of  penance,  as  an  appro- 
priate mode  of  honoring  the  Passion  of  Christ, 
and  in  imitation  of  His  Divine  example, 
Christ  underwent  voluntary  sufiering ;  it  caa« 
not  be  wrong  to  follow  such  a  model. 

Some  of  you,  perhaps,  imagine  that  the 
Church  regards  the  use  of  meat  as  sinful  in 
itself;  this  is  an  error.  The  Church  knowa 
that  Christ  Himself  ate  the  paschal  lamb  with 
Ilia  disciples;  she  allows  tiie  use  of  meat  .at 
all   times   except  on  the   appointed  days  ot 


1  M 


,V'^' 


230 


PROTESTANT  PREJUDICES. 


abstinence  But  as  the  Church  wished  to 
establish  a  universal  observance  in  honor  of 
the  Passion  of  Jesus  Christ,  and  one  which 
might  at  the  eame  time  be  a  practice  of 
penance,  what  way  better  adapted  to  her 
purpose  could  she  have  chosen,  than  the 
prohibition  on  stated  days  of  a  certain  kind 
of  food?  Moreover,  by  this  precept,  she 
affords  all  her  children  an  opportunity  of 
exercising  the  most  necessary  virtues  of  obedi- 
ence an^  humility,  giving  a  common  command 
to  all,  and  requiring  all,  the  rich  as  well  as  the 
poor,  to  obey  it. 


EXCLUSIVE  SALVATION. 


You  are  exceedingly  aiigry  with  us  fot 
asserting  that  out  of  the  Catholic  Church 
there  is  no  salvation ;  you  conclude  that 
we  condemn  you  all  to  everlasting  ruin,  before 
God  has  judged  you.  I  reply  that  we  teach 
the  doctrine,  and  it  is  the  truth,  but  your  con- 
clusion is  unfounded. 

The  Catholic  Church  teaches,  and  has  always 
taught  that  she  is  the  only  true  Church  of 
Christ,  and,  therefore,  that  out  of  her  pale 


PROTESTANT   PREJUDICES. 


231 


mei«  is  no  salvation :  one  proposition  follows 
from  the  other.  As  soon  as  the  Church  begin* 
to  teac)>,  which  she  never  will,  that  men  can 
he  saved  out  of  her  communion,  she  ceases  to 
DC  the  true  Church  of  Christ. 

If  you  were  at  all  confident  that  Protestant 
ism  is  the  true  Church  of  Christ,  you  would 
Bay  as  much  as  we  do,  and  every  Religion  that 
does  not,  gives  up  all  claim  to  be  Divinely 
instituted  for  the  salvation  of  mankind,  This 
I  shall  prove  from  the  very  idea  of  Religion, 
and,  in  particular,  from  the  idea  of  the  Christian 
Kehgion. 

What  is  Religion?  As  the  word  implies,  it 
IS  a  bond  which  unites  men  to  God.  Thv3 
idea  ofReligion  includes  faith  and  practice,  a 
belief  of  truth  and  a  performance  of  duties,  by 
which  we  are  to  attain  to  the  eternal  possession 
of  God,  the  ultimate  and  only  end  of  our  exist- 
ence. Now,  as  surely  as  there  is  but  one 
God,  and  but  one  human  race,  so  surely  can 
there  be  but  one  faith  and  one  moral  law, 
established  by  the  Almighty  to  lead  men  to 
heaven. 

If  Religion  'vere  only  a  system  of  outward 
observances  and  external  forms  of  worship,  a 
mere  ceremonial,  then  there  might  be  as  many 
Religions,   as    men    might    choose  to  fram» 


232 


PROTESTANl    PREJUDICES. 


rituals ;  but  the  question  is  in  regard  to  Reli 
gion  in  the  strict  meaning  of  the  word,  and 
especiall}^  regarding  religious  faith  and  duties. 
What  is  truth  for  one  is  truth  for  all ;  and  what 
fl  strict  duty  for  man  as  such,  is  strict  duty  foi 
fjvery  man.     To  deny  it  is  to  deny  that  God  ia 
Truth.    Take  Confession  for  instance  ;  has  it 
Deen  instituted  by  Christ  as  a  means  of  salva- 
tion, or  has  it  not?     There  is  no  medium.     If 
Confession  has  not  been  instituted  as  a  means 
of  salvation,  then  there  is  no  obligation  to  have 
recourse  to  it ;  but  if  it  has  been  established  aa 
a  necessary  means  of  salvation  for  all  who 
have  sinned  after  Baptism,  then  no  one  who 
has  thus  sinned  can  be  saved  without  it.     Are 
you   prepared  to   say   that  God   has   obliged 
Catholics,  under  pain  of  eternal  loss,  to  confess 
their  sins  to  the  Priest  as   His  representative, 
but  that  He  has  not  obliged  Protestants  to  do  so  ? 
The  same  reasoning  holds  good  in  regard  to 
every  other  religious  duty.     In  other  words,  if 
there  is  any  Divine  Religion,  there  can  be  but 
one,  and  out  of  it,  there  can  be  no  salvation. 

The  reasoning  so  frequently  resorted  to,  that 
all  men  have  one  common  Father,  and  there- 
fore can  be  saved  m  all  Religions,  is  simply 
ridiculous.  It  is  precisely  because  there  is  bui 
one   God   that    there   can   be   but    one   true 


PROTESTANT  PREJUDICES. 


233 


Religion.     Because  there  is  but  one  God,  the 
Rame  religious  duties  are  binding  on  all  men, 
and  whoever  does  not  fulfil  them  must  be  lo^t 
forever.     You  say,  We  all  believe  in  the  samo 
Christ.     But  because  you   all    believe  in    the 
iame  Christ,  you  are  all  bound  to  accept  the 
faith  and  obey  the  laws  which  He  has  estab- 
lished in  His  Church.     His  Church,  as  1  have 
proved,  is  the  Catholic  Church  alone,  and  there- 
fore   out  of  the  Catholic  Church  there  is  no 
salvation.     Christ  has   said,  "  if  he  will    not 
hear  the  Church,  let  him  be  to   thee  as  the 
heathen  and   the  publican."*     «'  He  that  be- 
lieveth  not,  shall  be  condemned."! 

If  men  could  be  saved  in  all  Religions,  there 
would  be  no  necessity  for  the  Christian  Reli- 
gion;  Christ  would  have  ordered  His  Apostlea 
to  no  purpose  to  go  and  preach  to  all  nations , 
His  command  that  all  men  should  believe,  in 
order  to  be  saved,  would  have  had  no  meaning. 
If  Christ  has  founded  a  Church,  all  that  she 
teaches  as  the  Church  of  Christ  must  be  believed, 
for  all  her  doctrines  rest  on  the  same  infallible 
authority  of  Christ.  To  reject  a  single  article 
of  faith  wilfully,  is  sufficient  to  incur  eternai 
loss,  for  it  is  to  deny  the  whole  Divine  charactei 

•  Matt.,  xviii.  17. 
t  Mark,  xyi.  16. 


234 


PROTESTANl    PREJUDICES. 


of  fuitii  and  of  the  Church  of  Christ ;  it  iu  to 
impeach  the  authority  and  truthfulness  of  God. 
He  who  can  neither  deceive  nor  be  deceived 
has  revealed  every  article  of  faith  taught  by 
His  Church.  "  Whosoever  shall  keep  the  whol 
law,"  saya  the  Holy  Ghost,  "but  offend  in 
one  point,  is  become  guilty  of  all."*  Either 
the  whole  faith  is  true,  or  the  whole  of  it  is 
false ;  we  must  either  believe  or  reject  the 
whole,  for  if  it  errs  in  one  point,  it  cannot  have 
come  from  God. 

On  the  subject  of  exclusive  salvation  the 
doctrine  of  the  early  Fathers  of  the  Church  is 
unanimous.  They  all  teach  that  out  of  the 
Catholic  Church  there  is  no  salvation.  St. 
Cyprian,  in  the  middle  of  the  third  century, 
says  in  his  book  on  the  Unity  of  the  Church, 
"  He  cannot  have  God  for  his  Father,  who  has 
iiot  the  Church  for  his  Mother.''  St.  Augustine, 
who  wrote  at  the  end  of  the  fourth  and  the 
beginning  of  the  fifth  century,  says,  "  Whoso- 
ever is  separated  from  this  Catholic  Church, 
«hall  not  have  life,  but  the  anger  of  God 
remains  upon  him."t  St.  Gregory  the  Great, 
who  was  Pope  at  the  end  of  the  sixth  century, 
thus  briefly  states  the  Catholic  doctrine:  "  Th« 

•  James,  ii.  10. 

t  Ad.  PaH.  Fftct.  Dan.  1. 141. 


PROTESTANT    PREJUDICES. 


236 


(loly  Catholic  Church  teaches,  that  out  of  her 
communiou  no  on&  can  be  saved."* 

A»  Christiana  you  believe,  as  well    as   ive, 
that  M  man  who  dies  in  the  state  of  mortal  sin 
is  lost,  that  "  neither  fornicators,  nor  idolater», 
nor  adultcers,  nor  the  effeminate,  nor  sc  dom-* 
itea,    nor    thieves,    nor    the     covetous,      nor 
drunkards,  nor  railers,  nor  extortioners,  shall 
possess  the  Kingdom   of  God."t      Is  not  the 
deiiial  of  an   article  of  faith  a  mortal  sin,  as 
well  as  theft,  drunkenness,  or   uncleanness? 
The  wilful  denial  of  an  article  of  faith  is  a 
iirect    insult    offered    to     the    veiacity    and 
authority  of  God,  and  is  a  more  grievous  sin 
than  any  injury  that  can  be  inflicted  upon  men. 
There  is   hardly  an  insult  which  you   resent 
more  deeply  than  to  be  branded  as  a  liar.     A 
man  may  be  accused  of  having  defrauded  the 
State,  and  take  but  little  notice  of  the  accusa- 
tion, who,  if  he  is  called  a  liar,  is   ready   to 
answer  with  his  revolver.      He  who  deliber 
ately  denies  an  article  of  faith  calls  in  question 
the  veracity  of  God.     The  man   who  has  tho 
boldness  to  say  in  the  face  of  Heaven,  I  know^ 
that  this  is  a  revealed  truth  taught  as  such  by 


•  Lib.  Mor.  14. 

1 1  Cw. ,  vi , »,  la. 


236 


PROTESTANT  PREJUDICES. 


the  infallible  authority  of  the  Church  of  Chriai, 
but  I  will  not  believe  it;  or  who,  when  a 
doctrine  is  authoritatively  proposed  to  him  aa 
an  article  of  faith,  does  not  care  to  inquire 
whether  it  is  a  revealed  truth  or  not,  that  man 
'  evidently  despises  God  as  the  eternal  Truth,  and 
if  he  dies  with  such  an  offense  upon  his  con- 
science, we  need  not  vvonder  that  he  is  lost 
forever. 

Are  we,  Catholics,  the  cause  of  his  ruin  ? 
Do  we 'condemn   him  to  the   pains   of  hell? 
Evidently  not.     He  is  lost  by  his  own  act ;  he 
condemns  himself.     When  you  tell  us  that,  in 
spite  of  our  being  Catholics,  if  we  die  in  mortal 
sin,  we  shall  be  lost,  you  are  not  the  cause  of 
our   condemnation,  you  simply   foretell  what 
will  happen.     A  bad  Catholic   is  lost   l-y  his 
own  fault ;  so  when  we  say,  that  no  matter 
how     moral    your    lives     may     be,     il    you 
die  in  wilful   heresy,  you   will  be   inevitably 
lost,  we  do  not  pronounce  your  eternal  sen"^ 
tence,   but   simply  warn   you   in   time.     God  > 
alone  is  your  judge  and  ours  ;  He  alone  can 
pronounce  the  sentence  of  eternal  condemna- 
tion :  if  he  condemns  you  for  wilful  unbelief, 
you  will  have  incurred  the  sentence  by  youi 
own  fault,  not  by  ours. 


PROTESTANT   rREJUDICES. 


237 


You  may  ask  me,  If  a  man  is  in  invincible 
Ignorance  of  the  true  faith,  and  yet  ohaervei 
the  moral  law,  will  ho  be  lost  ?  I  answ  er  that 
iuch  a  man  will  die  in  the  Catholic  Church 
Either  in  his  life,  or  at  the  moment  of  his  death, 
the  Providence  of  God  will  give  him  the  means, 
extraordinary  means  if  jiecessary,  to  know  th« 
faith,  as  far  at  least  as  is  indispensably  neces 
sary  for  salvation.  We  must  here  distinguish 
between  two  classes  of  persons,  the  bap- 
tized and  the  unbaptized.  As  this  is  a 
subject  but  little  understood,  and  seldom  well 
explained,  I  beg  your  particular  attention  to 
the  following  remarks. 

With  regard  to  persons  born  in  Protestant 
countries  and  validly  baptized,  who,  from  want 
of  instruction  and  opportunity,  have  never  come 
to  the  knowledge  that  the  Catholic  Church  is 
the  only  true  Church  of  Christ,  if  they  have 
never  committed  a  mortal  sin,  or  have  atoned 
for  their  sins  by  perfect  contrition,  united  to 
a  sincere  desire  of  doing  all  that  God  may 
require  of  them,  they  will  be  saved  in  the 
ordinary  way,  as  members  of  the  Catholic 
Church.  Such  persons  are  in  reality  Catho- 
lics ;  they  have  entered  the  Church  by  valid 
baptism,  and  are  only  outwardly  separated 
from    her    communion    by  inculpable    error. 


pi  I 


B  « 


238 


PRCHESTANT  PREJUDICES. 


Accoiding  to  Catholic  doctrine  there  i    'AlC  one 
baptism;  it  is  always  valid,  whether  adminis' 
vcred  by  a  Christian,  Jew,  infidel,  or  heathen 
provided  it  is  conferred  with  the  rites  estab- 
lished by   Christ   and  with  the   intention   ot 
conferring  what  Christ   has  instituted;   every 
man  who   is   thus  baptized   becomes,   at   the 
moment   of   his   baptism,   a  member   of   the 
Catholic  Church.     It  is  true  that  Protestants  are 
generally  baptized  on  being  received  into  the 
Catholic  Church  ;  this  is  done  because,  outside 
of  the  Catholic  Church,  baptism  is  often  in 
validly  administered.     In  any  case  it  is   not 
our   intention   to    confer   a   second    bapJ.sm; 
we  confer    it   conditionally,   in    order  to  give 
the   convert   the   assurance   that   he   is  truly 
baptized.     Baptism  is  never  renewed,  when  no 
doubt  exists  of  the  validity  of  the  first  baptism. 
In  some  countries,  there  are  large  numbers  ol 
Protestants  validly  baptized  who  are  invincibly 
ignorant  of  the  true  Church ;  they  are  mem- 
bers of  the  Catholic  Church,  and  without  know- 
ing it  die  in  the  Catholic  communion.     All  who 
are  validly  baptized  remain   Catholics,   until 
f;hcy  apostatize  by  a  culpable  adherence  to  an 
error    against   faith,   or   culpably   neglect    to 
inquire,  when  a  well-founded  suspicion  of  error 
arises  in  their  mind.    I  hope  that  great  num- 


PROTESTANT   PREJUDICES. 


239 


l>erf  of  Protestants  are  thus  saved,  not  indeej 
as  Protestants,  but  as  members  of  the  Catholio 
Church,  the  only  true  Church  of  Christ. 

The  case  of  heathens  differs  considerably 
from  that  of  bapti/ed  Protestants.  Heathens 
who  are  in  error  inculpably,  and  serve  God  to 
the  best  of  their  ability,  according  to  the  light 
which  they  possess,  and  are  ready  to  do  all 
that  Heaven  may  desire  froni  them,  will  cer- 
tainly be  save^,  They  may  never  receive  the 
baptism  of  water,  but  for  them  what  is  called 
in  the  Catholic  Church  the  baptism  of  desire,  is 
sufficient.  Their  efforts  to  please  God  in- 
clude the  desire  to  know  the  true  faith,  and 
willingness  to  embrace  it ;  and  as  to  sanctify- 
ing grace,  which  is  also  necessary  for  salvation, 
God,  who  is  unwilling  that  men  should  perish 
when  they  do  their  utmost  to  please  Him, 
infuses  into  their  souls,  in  the  course  of  their 
lives,  or  at  the  moment  of  their  death,  the 
same  sanctifying  grace  that  is  conferred  by  the 
baptism  of  water.  If  they  fall  into  mortal  sin, 
they  may  receive  the  grace  to  elicit  an  act  of 
perfect  contrition,  and  thereby  obtain  forgive- 
ness. Their  salvation  is  not  according  to  the 
ordinary  course  of  Providence,  but  the  result  of 
an  extraordinary  grace,  conferred  in  view  of 
he  merits  of  Christ.    By  the  baptism  of  desire 


240 


PROTESTANT   PREJUDICES. 


they  become  members  of  the  true  Churdli  o( 
Christ,  the  Catholic  Church,  and  are  sa\ed 
only  as  me'mbers  of  her  communion. 

In  other  words,  there  is  only  one  way  to 
heaven,  but  there  are  several  ways  that  lead  to 
the  Catholic  Church,  for,  besides  the  baptism 
of  water,  there  is  the  baptism  of  blood,  or 
martyrdom  suflered  by  an  unbaptized  person 
for  the  faith  of  Christ,  and  the  baptism  ol 
desire,  of  which  I  have  just  spoken.  How 
many  'are  saved  by  the  baptism  of  desire, 
whether  they  are  few  or  numerous,  is  known  to 
God  alone ;  we  may  cheerfully  kave  it  in  the 
hands  of  God,  whose  boundless  mercy  extends 
to  every  human  soul,  and  never  a? lows  one  to 
perish  except  through  its  own  grievous  fault. 
The  Catholic  Church  says,  with  St.  Thomas 
Aquinas,  that  if  a  man  sincerely  desires  to 
know  the  truth,  and  observes  the  moral  law  to 
the  best  of  his  power,  God,  if  necessary,  will 
send  an  angel  to  enlighten  him,  and  lead  him 
into  the  Catholic  Church,  rather  than  allow  him 
to  perish.  Thus  we  read  in  the  Acts,  that  an 
Angel  was  sent  to  the  Centurion ;  and  it  ia 
worthy  of  observation  that  the  Centurion 
received  the  Holy  Ghost,  and  therefore 
became  a  member  of  the  Church,  before  h« 
received  the  baptism  of  water. 


PROTESTANT   PREJUDICES. 


241 


But  you  must  remember  that  all  this  holda 
true  only  in  regard  to  those  who  are  in  invin- 
cible   ignorance    of    the    true     Church.      I« 
does   not  by  any  means   apply  to  that  class 
of  persons,   which  I   fear  is   very  numerous 
who    have    an    opportunity    of   knowing    Iho 
truth,  and  wilfully  neglect  it ;  who  close  theii 
eyes    against    the    light,   stifle   the    warnings 
of  conscience,  and,  come  what  may,  resolutely 
determine  to  die  out  of  the  Catholic  Church. 
They  do  not  wish  to  make  the  sacrifices  which 
their  conversion  to  the  Catholic  Church  would 
require.     They   act   like   the   Areopagites,  or 
Felix  the  Roman  Governor,  who  told  St.  Paul 
that  they  would  hear  him  another  time ;  or  like 
the  Jews  who  stopped  their  ears,  and  stoned  St. 
Stephen.    They  cannot  claim  that  their  ignor- 
ance is  invincible  ;  they  sin  against  the  Holy 
Ghost,  and  if  they  die  in  that  condition,  must  be 
lost  forever. 

No  one  who  has  read  these  pages  can  plead 
invincible  ignorance.  You  have  had  an 
Dpportunity    of   examining,    and 


convmcmg 


yourselves  of  the  truth  of  the  Catholic  Church. 
Even  if  my  work  should  not  carry  conviction 
with  it,  still  it  must  have  raised  doubts  in  your 
minds,  and  it  thus  obliges  you  to  pursue  your 
researrJies,  until  you  have  discovered  the  trun 
22 


242 


PROTESTANT  PREJUDICES. 


Church  of  Christ ;  if  you  refuse  to  do  so  yon 
incur  grievous  guilt,  which  must  cause  your 
everlasting  ruin.  If  you  investigate  with 
candor  and  perseverance,  a  time  will  come, 
Bocner  or  later,  when  you  can  no  longer  doubt 
that  you  must  embrace  the  Catholic  faith  aa 
your  only  hope  of  salvation. 

It  is  unjust  to  accuse  us  of  a  want  of  charity 
in  asserting  that  out  of  the  Catholic  Church 
there  is  no  salvation.  We  publish  our  doctrine 
freely,'  because  we  love  you  sincerely  and 
desire  your  salvation.  In  your  researches 
every  zealous  Catholic  is  ready  to  assist  you. 
We  condemn  error  only,  and  leave  the  judg- 
ment of  consciences  to  God,  to  whom  alone 
Buch  judgment  belongs.  We  luve  all  men  as 
children  of  the  same  Heavenly  Father,  and  as 
redeemed  by  the  same  Saviour ;  we  are  ready 
to  sacrifice  for  their  salvation  our  property,  our 
honor,  our  lives.  The  doctrine  that  out  of  the 
Catholic  Church  there  is  no  salvation,  so  far 
from  weakening  our  charity  towards  you,  serves 
to  quicken  it,  and  to  inspire  us  with  a  ze<'»l  that 
shrinks  from  no  labor,  no  sacrifice  fo*  vour 
lalvatioii 


•MTESTANT   PREJUDICBft. 


24^ 


SECTION  II. 


POLITICAL  PBEJUDICES. 


Ill 


T 


11^^ 


Having  now  briefly  reviewed  and  refuted 
your  hereditary  prejudices  as  Protestants,  I 
proceed  to  the  consideration  of  your  political 
prejudices,  or  yonr  prejudices  as  American 
citizens. 


ALLEGIANCE. 

You  have  been  taught  that  we  owe  political 
allegiance  to  the  Pope,  and  cannot  be  loyal 
citizens.  This  is  a  calumny  without  a  shadow 
of  foundation  in  theory  or  practice.  The  Pope 
to  Tor  Catholics  the  ultimate  interpref:«r  of  the 


244 


FROTESTAOT  PREJUDICES. 


1^ 


moral  law ,  when  a  doubt  arises  whether  an 
action  is  morally  lawful  or  not,  the  linal  deci- 
sion rests  with  the  Pope.  From  this,  as  ia 
evident  to  every  man  of  candor,  no  danger  can 
arise  to  the  State.  The  State  may  be  im* 
perilled,  and  history  and  experience  testify 
tliat  States  have  been  brought  to  the  verge  of 
ruin,  by  the  Private  Interpretation  of  the  Bible; 
there  is  imminent  danger  to  political  institu- 
tions, when  men  appeal  to  their  Private  Inter- 
pretation of  the  Bible  to  settle  such  a  question, 
for  instance,  as  that  of  Slavery. 


THE  INQUISITION. 


! 


The  Inquisition,  a  word  of  terror,  is  an 
occasion  of  much  prejudice  against  the  Catho 
lie  Church.  You  hope  that  to  object  against 
us  the  practices  of  the  Inquisition  will  act  like 
a  torch  in  a  powder  magazine,  and  blow  up 
the  claims,  the  proofs,  the  truth,  the  Divinity 
of  the  Catholic  Church.  We  smile  at  the 
eimplicity  of  your  hopes.  Every  man  ac- 
quainted with  history,  whether  he  is  a  Pro- 
testant or  a  Catholic,  knows  that  the  Inquisition 
can  furnish  no  objection  against  the  Church 
You  may  frighten  your  children  with  the  name 


PROTESTANT  PREJUDICES. 


245 


Your  objections  are  drawn  from  the  Spanish 
Inquisition.  Every  man  who  knows  anything 
of  Spanish  history  knows  perfectly  well  th 
the  Spanish  Inquisition,  so  far  as  it  is  objectioi- 
able,  is  of  purely  political  origin,  and  hai 
nothing  at  all  to  do  with  the  claims  of  the 
Catholic  Church.  Like  the  Sicilian  Vespers, 
and  the  massacre  of  St.  Bartholomew's,  it  was 
a  purely  political  persecution  against  heretics 
and  unbelievers.  While  it  lasted,  the  Topes 
exerted  their  utmost  efforts  to  control  its  action 
and  prevent  abuse.  ; 

But  the  Spanish  Inquisition  is  not  alone  to 
blame  :  Protestants  have  had  their  share  in 
the  work  of  persecution.  Whoever  has  studied 
history  to  any  purpose,  and  is  willing  to  speak 
impartially,  must  confess  that  the  English 
Inquisition  under  Elizabeth  was  not  behind  the 
Spanish  Inquisition  in  rigor :  the  only  differ- 
ence between  the  two  is,  that  there  are  more 
numerous  and  more  unquestionable  proofs  of 
the  injustice  and  cruelty  of  the  former,  than  oi 
the  horrors  of  the  latter.  Abuses  exist  in  aU 
human  institutions ;  the  Catholic  Church  can- 
not be  responsible  for  the  conduct  of  Statea 
and  individuals  which  she  condemns,  nor  for 
disorders  which  she  has  never  commanded  or 
approved. 


■Mk 


246 


PROTESTANT   PREJUDICES. 


If  you-  wish  to  throw  odium  on  the  Church 
why  do  you  not  attack  the  Roman  Inquisition, 
iii  preference  to  the  Spanish  ?  The  truth  ig 
that  the  Roman  Inquisition  furnishes  no  fail 
field  for  calumny.  It  is  true  you  often  men 
tion  Galileo,  but  you  cannot  prove  that  he  was 
treated  cruelly.  He  was  forbidden  to  teach  hia 
theory  as  an  absolute  certainty  at  a  time  when 
no  absolute  certainty  existed  on  the  subject, 
Galileo's  proofs,  as  is  now  admitted,  did  nol 
demonstrate  hia  theory.  The  authority  o.t 
Scripture  was  apparently  called  in  question  j 
in  order  to  avoid  scandal,  Galileo  was  allowed 
to  teach  his  theory  only  as  an  hypothesis, 
until  it  should  be  fully  proved.  His  imprison- 
ment, .of  which  so  much  has  been  said,  waa 
nothing  more  than  a  nominal  and  brief  confine- 
ment to  the  apartments  of  the  Fiscal  of  the 
Inquisition,  or  to  the  Palac  j  of  Trinita  del 
Monte,  situated  in  the  healthiest  part-of  Rome, 
He  himself  wrote  in  1633,  that  he  had  alway* 
been  treated  with  respect.  The  story  of  hia 
abjuration  i  is  not  been  proved,  and  were  it 
proved  would  be  a  stain  on  his  chara  ;ter,  for 
the  story  is.  that  on  rising  after  the  abj  iration 
he  exclaimed,  *'  E  pur  si  move — It  doti  move,, 
though."  Can  you  reconcile  such  &  coqUb- 
diction  with  his  stern  character  ? 


i'Bi!!; 


PRGTESfANT   PREJUDICES, 


247 


If  silence  was  at  last  imposed  on  Galileo,  U 
was  owing  to  hia  intemperate  zeal  and  impru* 
dence.     At  that  very  time  his  system  was  pub- 
Ircly  taught  at  Rome  as  an  hypothesis,  withoul 
any  interference  from  the  ecclesiastical  autho- 
rities.    The  system  had  warm  advocates  in  tho 
highest  ranks  of  the  Roman  clergy.     Since  you 
place  so   high   a   value   on  the    authority   oi 
Scripture,    you    must   adniit,   that,  all  things 
considered,  there  was  nothing  in  the  proceed- 
ings  of  the   Inquisition   not  justified  by  the 
circumstances  of  the  time,  to  save  the  authority 
of  the  Scriptures  from  apparent  contradiction 
with  cosrnological  demonstrations.    The  Church 
has  never  pronounced  a  dogmatic  definition  on 
the  subject. 

The  whole  question  of  the  Inquisition  has 
nothing  to  do  with  the  Clurch  as  such;  it  is  a 
question  of  temporary  and  variable  discipline, 
not  a  question  of  faith.  The  Church  existed 
for  ages  without  any  such  tribunal,  and,  with 
or  without  it,  shall  exist  to  the  end  of  time. 
She  is  not  responsible  for  abuses  which  must 
exist   in  all  human  irstitutions. 

Gahleo's  system  was  censured  wiih  *  the 
utmost  severity  in  Protestant  countries.  Suco 
men  as  Tycho  Brahe,  the  great  Protestant 
astronomer,    Bacon,    Alexander    Ross,    were 


248 


PROIESTANT  PREJUDICEl 


oppotttd  to  it.  Much,  indeed,  might  be  said 
about  the  persecution  of  science  by  Protestantd. 
For  two  hundred  years  England  refused  to 
dJopt  the  Gregorian  Calendar,  and  chose  *'  to 
quarrel  wi'a  the  stars"  rather  than  agree  with 
the  Pope  in  counting  time.  Descartes  was, 
in  consecjuence  of  his  philosophical  views,  most 
ehamefully  persecuted  by  the  churchmen  of 
Protestant  Holland.  Galileo  was  neither  ex- 
iled, nor  stripped  of  his  honors  and  emoluments, 
while  Christian  Wolf,  the  most  amiable  of 
men,  was  wrongly  accused,  and  condemned  as 
an  atheist  by  Protestants.  Let  Protestants, 
who  are  forever  talking  about  the  days  of 
Galileo,  remember  their  own  Inquisitions  at 
that  very  epoch.  "  The  synod  of  Dort,  that 
Protestant  Council  convened  by  Pope  James, 
ratified  its  decrees  in  the  blood  of  the  patriot 
Barneveldt,  and  Moloch-like  demanded  for  its 
victims  whole  hecatombs  of  its  own  children. 
.  ,  ,  ,  What  Inquisition  more  complete 
than  the  hateful  Star-Chamber  ?  or  the  High- 
Ecclesiastical  Commission-court  for  the  sup- 
pression of  heresy?"  With  many  Protestanf* 
the  story  of  Galileo  is  as  fresh  as  though  it 
were  of  yesterday,  wnile  they  forget  "  those 
modes  of  Inquisition,"  as  Burke  said,  "  that 
ahould  never  be  mentioned  to  ears  organized 


PROTESTANT  PREJUDICES. 


249 


to  the  chaste  sounds  of  equity  and  justice."* 
Protestants  would  do  better  never  to  mention 
Galileo,  in  order  that  we  may  not,  in  our  turn, 
be  forced  to  inquire  into  their  own  excesaei 
of  religious  hatred. 


DESPOTISM. 


Your  historica  objections,  to  which  the  pre 
sent  one  belongs,  always  turn  out  to  be 
either  gross  misrepresentations,  pure  fabri- 
cations of  unscrupulous  writers,  or  irrele- 
vant to  the  question  whether  the  Cutholic 
Church  is  or  is  not  the  only  true  Church  of 
Christ.  The  question  is  not  about  individual 
errors  and  crimes— Christ  did  not  come  to 
make  men  impeccable— the  question  is,  which 
is  the  true  Church  established  by  Christ. 

Before  lelieving  what  historians ,  advance 
against  us,  you  should  careful];  weigh  their 
testimony.  Much  of  what  passes  for  history  ia 
mere  fable;  much  of  it  is  distorted  and 
colo  ed   by  the  writers'  prejudices:  facts  are 

*  See  an  Article  on  Galileo  from  the  Dublin  Jteview 
r«publi3he.l  in  Cincinnati  by  J.  P.  Wabh,  1859.  See  a'so 
Biograihie  Univorselle,  t.  IV.  p.  72,  and  Iligtor.  Pak 
aUtter,  Munich. 

23 


260 


PROTESTANT  PREJUDICES. 


judged,  not  according  to  their  ciroumsttincei 
but  according  to  pioconceived  nt/tiona.  Thin 
is  not  history,  but  imagination  If  you  love 
historical  truth,  do  not  believe  more  than 
hiiitoriana  can  prove;  do  not  confine  your 
reading  to  Protestant  authors  alone  ;  read  the 
«tatement9  made  by  Catholic  writers,  and  form 
your  own  judgments.  )f  you  follow  this  plaji, 
your  ideas  regarding  Catholic  history  will 
undergo  considerable  modifications ;  and 
though  you  may  often  find  reason  to  condemn 
the  acts  of  individual  Catholics,  you  will  never 
condemn  the  Catholic  Church  as  such.  The 
objection  of  despotism  is  more  directly  ans- 
wered in  a  subsequent  article  on  UepublicanidiUr 

• 

CIVILIZATION. 


Y"ou  make  it  an  objection  ag'ainst  the  Catho- 
lic Church,  that  Protestant  nations,  in  your 
opinion,  are  superior  to  Catholic  nations  in 
industry,  commerce,  and  general  civilization, 
1  hesitate  answering  an  objection  which  is  so 
little  to  the  purpose  ;  but  as  it  is  seriously 
orged  by  many  among  you,  I  shall  bestow  a 
few  remarks  upon  it.  Suppose,  for  the  sakeoi 
argument,   that  things  are   a?}  vou  represent 


I-ROTESTANr   PBEJOWCBS.  261 

Aem,   what    conclusion    follo«-B  against   th« 

;ue  Chnreh  „f  Christ  and   the   only  saving 
Chureh  ?    I  am  astonished  that  such  objection. 

hould  ever  have  been  thought  of.  "  There  i. 
DO  relation,'  as  Mr.  Baine  justly  remarks,  "o 
cause  and  effect  bet>veen  a  magnificent  iron 
foundry  and  a  Divine  revelation,  and  wha" 
consequences  exist  in,  what  facts  may  flow 
n-om,  what  moral  or  Divine  truths  there  may 
be  connected  with  a  spi„„i„g.je„„y  is  not 
perceived  by  the  Catholic  mind.".        ^' 

Did  Christ  come  to  teach  men  the  arts  of 

commerce,  to    render    them    skilful    money- 

makers   to  train  them  in  the  construction  of 

-Iroads,  steamboats,   and  cotton   factories? 

"  Hd  "    -n'  ;:^y  ^'"S''»™  -   "ot  of  this 

wnat  will  It  profit  a  man,  if  he 
gam  the  whole  world,  and  lose  his  own  eoul  '» 
Those  who  are  forever  making  earthly  success, 
wealth,  and  power  a  test  of  religious  truth,  are 
like  the  carnal  Jews,  who  awaitcl  an  earthly 

Messiah^     The  blessing  of  Esau,  "  the  ST( 

he  earth,"  has  always  appeared  to  Christian, 

•he  least  desirable  of  all  blessings;  they  fej 

•  Bftin*,  seot  xL 


252 


PROTESTANT   PREJUDICES. 


receiving  their  reward  on  earth,  and  ha  zing 
none  in  Heaven.  If  wealth  and  material 
power  are  signs  of  Divine  truth,  the  Roman 
empire  ought  never  to  have  forsaken  its 
lilolatry  for  Cliristianity. 

The  whole  objection  is  groundless.  God, 
because  He  i-3  God,  as  St.  Augustine  remarks, 
can  give  terpporal  blessings  to  the  good  as 
well  as  to  the  wicked.  France  and  Belgium 
are  Catholic  countries,  and  not  behind  their 
Protestant  neighbors  in  civilization.  Your 
own  civilization,  it  must  not  be  forgotten,  is  of 
Catholic  origin.  Many  of  your  institutions 
are  derived  from  Great  Britain,  and  all 
that  is  really  good,  grand,  and  noble  in  the 
British  Constitution,  has  come  down  from 
Catholic  times.  Modern  civilization  did  not 
spring  from  Protestantism  like  Minerva  from 
the  head  of  Jove.  In  skill,  science,  art,  inven- 
tions, and  discoveries.  Catholic  nations  do  not 
yield  to  Protestant  countries  ;  it  is  an  historical 
fact  that  the  most  important  discoveries,  in 
every  branch  of  art,  science,  and  industry 
were  in  a  great  measure  made  by  Catholics. 
Every  library  in  the  world  contains  immortal 
monuments  of  Catholic  'genius;  J'lurope  is 
covered  with  masterpieces  of  Catholic  archi- 
tects, sculptors,  and  painters. 


PROTESTANT   PREJUDICES.  253 

^    What  would  Europe  be  without  the  civilizing 
influence    of   the    Catholic    Church?      Little 
better  than  a  wilderness,  overrun  by  the  rude 
descendants   of   Northern    barbanans.      The 
Catholic   Church   civilized   the   Huns,   Goths. 
Lombards,   Franks,   Saxons,  the  ancestors  «( 
all  the  modern  European  nations :  by  the  sida 
of  this  immense  result  of  Catholic  influence, 
you   cannot  name  a  single  nation  reclaimed 
trom  barbarism  or  the  savage  state   by  Pro- 
testantism.    In  North  America,  Protestantism 
has   not  civilized  a  single   Indian  tribe ;   the 
ancient  possessors  of  the  soil  of  the  United 
States  have   been  exterminated  or  driven   to 
the  Western    prairies.      In  the  whole  of  the 
South,   Central,   and  North  American  States 
every  civilized   Indian  tribe   has    received    its' 
civilization    from    Catholic  missionaries,  and 
their  work  would  have  been  far  more  successful 
but  for  the  frequent  intrigues  of  Protestants. 
Look  at  Mexico,  a  country  \7hich  you  so  often 
revile,  but  which  would  excite  your  admira- 
tion, did  you  consider  the  advance  which   it 
has   made    in    civilization   from  the  condition 
in  which  it  was  three  hundred  y^mrs  ago,  when 
inhabited  by  savages. 
Whoever  wishes  to  see  this  subject  discussed 


Rif.! 


254 


PROTESTANT  PREJUDICES. 


more  fully,  would  do  well  to  read  the  essayi 
upon  it  in  Dr.  Brownson's  "  Quarterly  Review/' 


MORALITY. 

Many  among  you  object,  that  Protestant 
nations  are  niore  moral  than  Catholic  natioR-^. 
This  objection  has  been  completely  refuted 
by  Dr.  Brownson  and  otli«r  writers,  and  the 
blindest  fanaticism  alone  could  have  given 
birth  to  it.  So  odious  is  it  that  I  hesitate  to 
give  it  even  a  cursory  notice ;  but  it  has  been 
80  often  brought  forward,  that  I  cannot  wholly 
pass  it  over  in  silence. 

Who  has  made  you  judges  of  the  living  and 
the  dead  ?  Who  has  revealed  to  you  the 
secrets  of  all  hearts  ?  Or  do  you  judge  from 
outward  appearances  ?  Admitting  that  Catho- 
lic countries  exhibit  more  outward  marks  of 
immorality,  because  less  hypocritical,  I  may 
Btill  ask.  What  follows  from  it  as  to  their  real 
moral  condition,  as  compared  with  Protestant 
countries  ?  Did  not  the  Pharisees  appear 
infinitely  more  holy  than  the  Publicans  ?  And 
(ttill  our  Sav.'our  calls  the  Pharisees  "  whitened 
•ep'Aichres."    The  Publican  went  home  justi' 


i!;fa!!E. 


PROTESTANT    PREJUDICES.  '    255 

ficd,  and  the  prayerful,  fasting,  self-righteoua 
ihan.ee  is  described  as  an  arrant  hypocrite, 
V\  o  to  you,  {Scribes  and  Pharisees,"  said  our 
Saviour,  "  because  you  devour  the  houses  o, 
uidovvs,   making   long   prayers."*      What   do 
he  crimes  of  individual  Cathoh'cs  prove?     k 
he  Church  to  be  condemned  on  their  account? 
so,  you  must  condemn  Christ;   for  one  of 
is  own  Apostles  betra^-  -  Him,  Peter  denied 
liim,  all  tied  from   Him  at  the  first  sign  of 
danger.     Does  the  sin  of  the  Apostles  destroy 
then-  authority   as   Apostles   and  founders    of 
tlie    true    Church   of  Christ,   and   render  His 
Church    the    syn.P;ogue    of   Satan   from   the 
beguming?.     Did    not    the   Jews    crucify    the 
Messian?  and   still    were    they   not   the   true 
Church  of  old  ? 

But  your  objection  is  without  foundation, 
it  IS  proved  by  statistics  that  the  crimes  com- 
;;Htied  in  England,  Prussia,  and  the  United 
i^tates.,  exceed  by  far  the  crimes  committed  in 
Cathol.c  countries.  For  proof  of  this  tact  I  refer 
you  to  the  report  made  by  Dr.  Forbes  to  the 
britrsh  Governme-it,  in  the  year  ISfy^  in  which 
It  Ls  shown  that  there  is  incomparably  more 

•  Matt.,  xrii    14. 


ff: 


'',?  -1 


256 


PROTESTANT  PREJUDICES. 


crime  in  London  alone  than  in  the  whole  of 
Ireland. 

It  is  sometimes  made  a  reproach  against  the 
2la1holic  Church,  that  thei-e  is  more  liveliness, 
nore  merriment,  more  geniality  of  intercourse 
in  Catholic  than  in  Protestant  countries,  and 
that  the  latter  are  distinguished  from  the 
former  by  a  soberness  of  temper  inclining  to 
melancholy  and  sadness.  This  is  a  strange 
objection.  All  excess  is  blamable;  but  is 
cheerfulness  a  sin?  Is  it  not  rather  a  sign  of 
moral  health  ?  Catholic  nations  are  not  made 
up  of  melancholy  devotees,  it  is  true,  but  that 
speaks  in  their  favor.  Protestants  have  rea- 
sons enough  to  be  sad ;  vi^e  have  as  many 
reasons  to  be  cheerful.  "  Rejoice  in  the  Lord 
always,"  says  the  Apostle,  "  agam  I  say 
rejoice."*     I  willingly  admit  the  charge. 


THE  SABBATH. 

You  object,  also,  that  Catholics  do  not  keep 
the  Sabbath  or  Sunday,  but  spend  a  great  part 
of  it  in  worldly  amusements.  This  reproaca, 
in  Bome  respects,  and  as  against  a  certaiu 


PROTESTANT  PftUaDlCEa.  257 

number  of  Catholics,  is  not  unrbtmded.     It  i^ 
true  that  aome  Catholics  break  the  Sabbaiu 
out  that  is  k,ot  the  fault  of  the  Catholic  Church  , 
8he  condemns  their  conduct  as  sinful.     To  bo 
convinced   of  this,  it  is  sufficient  to  open  om 
Catechisms,  or  to  listen  to  Catholic  sermona. 
-  he  Catholic  Church,  however,  does  not  teach 
the    rigid    doctrines    of   Puritans    and   other 
denominations  in  England  and  America,  whose 
views  about  the  observance  of  the  Sabbath  arf 
Jewish  rather  than  Christian.     The  Church  in 
virtue  of  the  power  which  she  has  received 
from  Christ,  abolished  the  Jewish  Sabbath  an  i 
substituted  Sunday  in  its  stead,  in  commemora- 
^on    of  the   most  glorious    mysteries    of  our 
Redemption.     Srnday  being  instituted  to  com-^ 
memorate   mysteries   of  .ioy,  the  Church  hag 
mitigated  the  rigor  of  .he  je.dsh  Sabbath,  and 
does    not  forbid  as  sinful,  decent  recreations 
indulged  in  on  that  day. 


THE  SOVEREIGNTY  OF  THE  POPE  AND  niS  CIVIL 
GOVERNMENT. 


ITou  .^f.  :ke  to  see  the  Head  of  the  Church 
t,overr.=nr  a  small  territory  in  Italy,  as  an 
{ndepcihiv^iit    and    sovereign    prince.      Thii 


258 


PROTESTANT   PREJUDICES. 


!'     f 


appeors  to  you  incompatible  with  his  reli- 
gious authority,  with  his  duties  as  Head  of  the 
Church,  which  is  a  spiritual  kingdom,  aud  hence 
)ou  condemn  his  political  sovereignty. 

\  answer,  This  objection,  like  all  other 
brought  against  the  Church,  arises  from  the  lack 
of  a  thorough  examination  of  the  subject.  For 
if  you  consider  the  Pope's  situation  as  Head 
of  the  Catholic  or  universal  Church,  you  will 
be  forced  to  admit  that  his  temporal  independ- 
ence as  a  sovereign  Prince,  is  not  only  not  in 
contradiction  with  his  spiritual  office,  but  on 
the  contrary  is,  if  not  of  absolute  necessity, 
a  t  least  most  expedient  for  the  free  exercise 
(f  his  spiritual  power.  And  the  obvious 
leason  is,  that  to  enjoy  the  full  confidence  of 
Christians  throughout  the  earth,  he  must  b,. 
beyond  even  the  suspicion  of  being  influenced 
in  his  spiritual  government  by  any  temporal 
power.  Were  the  Pope  only  the  superinten- 
dent of  a  provincial  Church,  like  the  dignitaries 
of  the  Methodist,  Presbyterian,  and  Episcopa- 
lian denominations,  the  case  would  be  different. 
But  the  Pope  is  the  Head  of  the  whole  Church 
in  both  hemispheres  :  the  sun  never  sets  on  his 
Spiritual  Kingdom,  whi'^h  unites  as  brethren 
members  of  all  the  nations  on  the  earth. 
Therefore,  in  the  ceremonies  for  the  install  xtion 


PROTESTANT   PREJUDICES. 


259 


of  a  new  Pope,  he  is  addressed  in  these  words . 
'Noveris  te  urbis  et  orbis  constitututn  esse 
ectorern. — Remember  that  thou  art  placed  on 
ilie  throne  of  Peter  as  the  ruler  of  Rome  and 
the  world."  Such  being  his  mission  on  eartii 
!he  fieer  his  authority  the  better. 

Hitftory  gives  us  a  striking  proof,  in  the 
temporary  residence  of  the  Popes  at  Avignon, 
taat  even  a  suspicion  of  a  preponderating 
political  influence  is  exceedingly  dangerous  to 
the  interests  of  religion.  Every  one  knows 
hovr  great  at  that  epoch  were  the  evils  that  reli- 
gion had  to  endure,  simply  because  the  freedom 
of  the  Sovereign  Pontitf  seemed  to  be  checked 
by  the  inlluence  of  France. 

Why  has  the  District  of  Columbia  been 
^  rendered  independent,  if  not  because  the  seat 
of  Government  being  placed  there,  the  nation 
was  unwilling  that  any  particular  State  of  the 
Union,  by  possessing  the  Capitol,  should,  have 
even  a  shadow  of  prepondt>rai>ce  in  tb*^  adminis- 
tration of  affairs.  A  similar  reason,  but  with 
incomparably  more  strength,  proves  the  pro- 
priety of  the  political  independence  of  the 
Pope.  Americans  profess  admiration  for  free 
governments  ;  they  should  therefore  rejoice 
that  the  Pope  is  free  in  the  administration  o/ 
his  Spiritual  power. 


260 


PROTESTANT  PREJUDICES. 


But,  besides,  the  dignity  of  the  Vicar  o{ 
Christ  ia  too  exalted  to  be  borne  by  a  sub- 
ject of  an  earthly  prince.  Such  seems  to  hav6 
been  the  pervading  sentiment  of  Chrisliao 
princes  since  the  days  of  Constantino  the 
Great.  This  great  Emperor,  who  first  placed 
the  cross  on  his  crown,  transferred  his  residence 
to  Constantinople,  and,  what  is  still  more 
remarkable  in  this  connection,  even  after  the 
division  of  the  Roman  Empire,  none  of  the 
Western  Emperors  resided  in  Rome,  but  in 
Milan,  Turin,  or  other  places. 

As  to  the  pretended  abuses  of  the  Papal 
government,  I  have  only  to  say  that  the  source 
whence  you  derive  your  information,  is  suffi- 
cient to  cause  its  rejection.  You  rely  almost 
exclusively  on  the  accounts  of  them  given  by 
Englishmen,  who,  influenced  by  the  fanatical 
tendencies  of  their  country,  endeavor  by  mis 
representation  and  exaggeration  to  inflame 
public  opinion  against  the  Pontifical  adminis- 
tration. A  similar  spirit  of  fanaticism  tod 
often  pervades  newspapers,  books  of  travel 
and  other  publications  in  this  country. 

Candid  inquiry  proves  that  there  arc  fewei 
defects  in  the  administration  of  the  Papai 
States  than  in  that  of  any  other  State,  Empire, 
or  Republic.     The  very  last  statistics  demon- 


PROTESTANT  'PREJUDICES. 


261 


atrate,  beyond  a  doubt,  that  with  respect  to 
schools,  benevolent  institutions,  and  the  proper 
administration  of  the  laws,  the  States  of  the 
Ohurch  are  rather  in  advance  of  every  olher 
country.  This  has  !  3en  shown  conclusively 
by  several  works  lately  published,  amongst 
others  by  Mr.  Maguire's  work  on  '« Rome,  its 
Churches,  its  Charities,  and  its  Institutions," 
10  which  I  refer  you  for  fuller  information  on 
this  matter. 


e  source 


REPUBLICANISM. 


The  last  objection  I  shall  notice  is  that,  ca 
some  among  you  contend,  the  Catholic  Church 
is  not  in  harmony  with  the  institutions  of  this 
country,  nor  with  the  character  of  its  people, 
and  that  she  is  generally  opposed  to  libwaJ 
political  institutions. 

The  truth  is  the  very  reverse  of  the  objection. 
Though  the  government  of  the  Catholic  Church 
is  not  properly  republican,  yet  all  the  blessings 
which  render  your  form  of  government  dear  to 
3'ou,  are  claimed  by  the  Catholic  Church  ag 
peculiarly  belonging  to  her  own  form  of  govern- 
ment ;    and   your  national    character,   if  the 


^t>2 


PROTESTANT  .rREJUPTCES. 


country  should  become  Catholic,  would  make 
you  its  good  and  zealuus  Catholics,  undei 
/>ivine  grace,  as  exist  on  earth.  I  will  brie% 
prove  these  assertions. 

The  Soul  of  jour  political  institutions  !i 
liberty.  Liberty  is  all  the  Catholic  Church 
demands  for  herself;  she  needs  not,  am!  doea 
not  ask,  any  special  protection  ;  give  her  the 
full  freedom  guaraiueed  her  by  the  Constit  i- 
tion,  and  enjoyed  by  every  sect  of  Christians, 
and  she  is  satisfied.  The  sun  does  not  a^k 
ight  from  the  earth  ;  her  own  beams  disperse 
the  morning  fog,  and  pierce  the  clcud.  All 
♦he  Church  demands  for  her  prosperity  and 
growth,  all  she  needs  to  remove  your  pre- 
judices, is  fieedom  of  action. 

Gregory  XVI.  used  to  say,  "  Out  of  the 
Roman  States,  there  is  no  country  where  I  am 
Pope,  except  the  United  States."  Li  Calholio 
countries,  as  the  numerous  Concordats  prove, 
the  Church  in  many  respects  has  her  rights 
restricted;  here  she  is  legally  free,  the  only 
Concordat  she  asks  is  your  Constitution. 
Indeed,  all  she  asks  in  any  country  is  her 
freedom,  not  Concordats ;  she  has  no  need  of 
Concordats  when  she  is  free. 

Under   your   Constitution   tht   ablest   men, 
«'^llhout  respect  to  birth  or  ancestry,  are  chosen 


PROTESTANT    TRiaUDICES. 


263 


for  public  offices.     The  samr  practice  prevails 
In  the  Chip   '       Run   over  any  \U\  of  Popes, 
Cardinals,  or  Bishops,  and  you  will  find  thai 
most  of  them  sprang  from  the  common  people; 
tl      >  desofndod  from  the  nobilify  almost  form 
the  exception.     Never   has    a  single  king  or 
prince  sat  on  the  Papal  chair.     According  to 
the  laws  of  the  Church,  talent,  virtue,  merit,  are 
the   quaUtie^^    by   which   the   appoinfnent   or 
election  to  ecclesiastical  offices  must  be  guided, 
and  these  qualities  exerci.se  a  n   .re  uniform  and 
decided  influence  in  the  Church,  than  they  do 
even  in  the  American  republic.     You  have  a 
striking  proof  of  this  '  u  the  person  of  Gregory 
Vll,  in  whom,  according  to  Protestant  estima- 
tion, all  the  power  of  the  Popes  was  concen- 
trated  as    in  a  focus:  he  was  the  son  of  a 
carpenter.     The  avenue  to  the  Papacy  is  open 
to  every  Catholic ;  even  a  layman  may  become 
a  Pope,  and  I  was  informed  by  Cardinal  Spinola 
that  the  practice  at  this  lay,  when  a  new  Pope 
is  to  be  elected,  is  to  place  a  lay  senator  on 
the  list  of  candidates. 

Prejudiced  and  partial  historians,  who  shape 

facts  to  suit  their  preconceived  opinions  and 

preferences,  are  in  the  habit  of  calumniating 

the   Catholic    hierarchy,    and    especially   the 

olitical  conduct  of  the   Popes.     They   may 


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264 


PROTESTANT  PREJUDICES. 


impose  on  the  ignorant  multitude,  but  cannot 
deceive  the  impartial  researches  of  the  learned. 
The  Popes  who  have  been  most  reviled  have 
found  defenders  in  the  ranks  of  Protestants ; 
Gregory  VII.  has  been  vindicated  in  the  beau 
tiful  history  of  his  reign  by  the  Protestant  Voit 
and  Innocent  Hi.  in  the  great  work  of  Hurter, 
•A'ritten  while  he  was  still  a  Protestant.  The 
/Stereotype  slanders  against  them  have  been 
refuted,  and  they  have  taken  their  place  before 
the  world  among  the  brightest  ornaments  of 
history.  "  There  is  no  line  of  men,"  says  the 
learned  Protestant  historian  Herder,  "so  dis- 
tinguished for  talent  and  for  virtue,  as  the  mag- 
nificent succession  of  the  Popes.*'  Among  the 
Roman  Pontiffs,  hardly  five  or  six,  in  eighteen 
centuries,  can  be  named  in  whom  the  implac- 
able hostility  of  the  enemies  of  the  Catholic 
Church,  has  been  able  to  find  a  stain  ;  and 
nearly  all  these  few  are  limited  to  the  eleventh 
century,  an  unruly  period,  when  the  freedom  of 
Papal  elections  was  disturbed  by  external 
interference.  And  what,  after  all.  are  these 
few  Popes  reproached  with?  Herder  will 
nnswer,  "  Their  faults  were  such  as  would  not 
have  been  noticed,  hiad  they  not  been  the 
moral  failings  of  the  Popes ;  they  are  such  aa 
would  pass  unnoticed  in  other  princes." 


PROTESTANT   PREJUDICES. 


2G5 


It  is  an  undeniable  fact,  if  anything  in 
history  is  undeniable,  that  none  have  labored 
more  successfully  for  the  freedom  of  nations 
than  the  Popes,  as  is  proved  by  their  undying 
Btruggle  against  oriental  and  occidental  des- 
pots. This  glorious  fact  is  acknowledged  by 
Protestant  historians,  and  even  by  such  men  aa 
Montesquieu  and  the  unprincipled  Voltaire, 
not  one  of  whom  can  be  suspected  of  any 
partiality  towards  the  Roman  See,  Leo. 
Wolfgang  Menzel,  and  other  great  modern 
Protestant  historians,  admire  with  us  t)  e  strenu- 
ous effprts  of  the  Papacy  in  behalf  of  freedom. 
At  this  hour,  almost  alone  in  Europe,  in  the 
face  of  high-handed  oppression,  and  hypocri- 
tical professions  of  love  for  freedom,  it  holds  up 
before  the  nations  its  time-honored  banner  ot 
geiuine  freedom.  Yon  know  the  elTorUj  of 
Pius  IX,  and  why  he  failed. 


FREEDOM  OF  DISCUSSION. 


You  love  liberty  of  speech ;  th«  Catholic 
Church  loves  it  no  less.  "  In  ncccssariis  unitas, 
in  duhiis  libertas — Unity  in  things  necessary, 
freedom  in  doubtful  ones,"  is  one  of  her  oldest 
and  most  celebrated  maxims.  The  Pope 
24 


I 


H  II 


206 


PROTESTANT  PREJUDICES. 


■i 


'  decides  no  point  of  importance  without  first 
Bubrnitting  it  to  the  discussion  of  the  Cardinals 
and  men  of  learning.  In  Councils  and  Synods 
the  greatest  freedom  of  speech  prevails.  At 
nil  times  every  Catholic  is  free  to  appeal  from 
the  decision  of  subordinate  authorities  to  the 
lloly  See.  Freedom  of  discussion  is  not,  as 
you  imagine,  condemned  by  the  Catholic 
Church. 

Mr.  Baihe  very  effectually  refutes  the  charge 
that  the   Catholic  Church  is  opposed  to  tree 
institutions  in  general,  and  especially  to  the 
Constitution  of  this  country.     Appealing  to  the 
evidence*  of  historical  facts,  he  says,  "  We  affirm, 
whenever   the    rights    and    liberties    of    any 
people,  for  fifteen  hundred  years,  have  been  in 
jeopardy,  by  tyranny  from  any  quarter  where 
the  Church  has  had  any  influence,  that  she  and 
her  children  have   exerted  that   influence   on 
behalf  of  the  oppressed  and  down-trodden,  and 
in  favor  of  liberty  and  against  tyranny.     We 
aflirm   more,   and   furtiier,    that    the    noblest 
charter  of  human  rights  th;it  the   world   has 
ever   seen    wrested    from  tyranny  and   feudal' 
institutions,    within    eighteen   hundred   years, 
was    forced   from    a   despot    by   the   genius, 
courage,  and  learning  of  Catholics,  under  the 
auspices  and  encouragement  of  their  spiritual 


PROTESTANT   PREJUDICES. 


267 


Mother,  the  Church.     And  what  is  more  still 
every   principle   of  liberty   in   the    Ameiicati 
Constitution,  which  isdeclaratory  of,  and  which 
conserves  the  liberties]  of  the  American  people, 
is  a  literal  transcript  in  substance,  and  almost 
in  terms,  from  that  Catholic  charter  of  human 
rights  of  which  we  now  speak.     Every  Ameri- 
can school-boy  is  familiar  with  the  old  renown 
of '  Magna  Charta,'  wrung  from  King  John  by 
barons  of  England.     But  if  American  Protest- 
ant  school-boys    were    informed    that    these 
sturdy  barons,  who  evinced  so  much  pertva- 
cious  courage,  and  political  genius,,  and  pro- 
found insight  into  the  principles  on  which  civil 
liberty  depends,  and  upon  which  it  now  lives  in 
the   United    States,   were    every  one  of  them 
Catholics,  these  same  boys  would  stare  a.  you 
in  blank  amazement.     They  have  been  taught 
to  reverence  Magna  Charta,  and  to  denouuco 
the  Church   as  inimical  to  civil  liberty,  in  the 
same  breath.     The  same  school-boy  exercise 
,  that  applauds  the  one  to  the  skies,  denouncea 
•the  other  to  the  pit.     A  gfeat  wrong  has  teen 
done,  is  doing,  to  the  understanding  and  hearts 
of  these   youths,    who   are    the    men   of   to* 
morrow."* 


i 


llr  111 

'fir  if 

ill  I' 


•  B»ine,  p.  J47. 


268 


PROTESTANT  PREJUDICES. 


The  history  of  the  Catholic  Church  in  all 
ages  proves  to  evidence  that  she  is  with  th« 
people  ;  she  lives,  has  always  lived,  in  the  very 
midst  of  the  people.  She  is,  and  has  always 
been,  at  home  in  all  nations  ;  she  sanctions  all 
legitimate  forms  of  government.  Sihce  the 
day  of  Pentecost,  there  has  been  no  language 
which  has  not  been  the  vernacular  tongue  of 
her  children ;  no  form  of  civil  institutions  under 
which  her  children  have  not  lived. 

If  the  accusation  that  the  Catholic  Church  la 
hostile  to  civil  freedom  is  founded  on  historical 
facts,  nothing  can  be  easier  than  to  specify  in 
what  age,  in  what  nation,  under  what  circum- 
stances,  the    Catholic    Chu.-ch   has  destroyed 
human  liberty  or  democratic  forms  of  govern- 
ment.    History  disproves  the  charge.     There 
is  a  little   Republic  in   Italy,  San  Marino,  the 
oldest   Republic   now  existing,  and   the  most 
unflinching  and  uncompromising  advocate  of 
democratic  principles  :  that  republic,  which  h    i 
enjoyed  its  independence  for  thirteen  hundred 
years,  is  and  has  atways  been  Catholic,  and-  • 
has  been  for  centuries  under  the  protection  oi 
the  Pope. 

The  Catholic  Church  is  not  hostile  to  youj 
free  and  glorioud  institutions.  You  have 
nothing  to  fear  from  her.    Nothing  but  raWo 


PROTESTANT  PREJUDICES. 


269 


^./esepitation  of  her  doctrine  and  dis<;ipline, 
could  ever  have  engendered  the  belief  that  she 
wishes  to  undermine  the  republic. 

One  beneficial  result   of   the  late   Know- 
Nothing  movement,  which  originated  partly  in 
a  desire  to  injure  the  Catholic  Religion,  hoi 
been  to  draw  the  attention  of  many  earnest 
American  Protestants  tp  our  doctrines ;   and 
4,he  consequence  has  invariably  been  a  favor- 
able opinion  of  the  Catholic  Church,  and,  in 
some  cases,  conversion  to  the  Catholic  faith. 
I  may  mention,  as  an  instance,  the  conversion 
of  the  son  of  a  "Protestant  minister  at  Toledo. 
Being  present  at  a  meeting-house  on  an  occa- 
sion when  the  minister  indulged  in  a  violent 
invective    against   the    Catholic    Church,   and 
represented  her  as  the  mother  of  abominations 
and  a  sink  of  reprobation,  the  young  man  felt 
convinced    that  the  preacher  was   slandering 
her,  and  he  resolved  to  discover  the  truth.     He 
read,  examined,  compared,  and  the  result  was 
that   he   became    a   Catholic.      His  father    I 
learned,  became  a  Catholip  before  him. 

It  is  a  remarkable  fact  that  Americans,  when 
converted  to  the  Catholic  Cliurch,  are  gene- 
rally among  the  most  decided  and  practical 
Catholics.  I  heard  this  on  my  first  arrival  in 
America  from  a  friend  who  had  been  long  in 


A I 


270 


PROTESTANT   PREJUDICES. 


tlie  country  ^nd  knew  it  well,  and  my  expert 
cnce  has  convinced  me  of  the  correctness  of  his 
observations.  Americans  do  not  becom« 
nominal  Catholics ;  if  they  have  become  con. 
terts  at  all,  they  are  men  of  action  and  resolute 
will,  setting  a  bright  example  of  active  and 
energetic  faith  to  their  fellovz-CathoJics,  In 
view  of  this  undeniable  fact,  a  Roman  journal, 
some  time  ago,  expressed  the  opinion,  that  one 
of  the  most  glorious  enterprises  for  the  Catho- 
lic Church  to  engage  in  at  this  day,  is  the  con- 
version of  the  United  States  to  the  Catholic 
faith.  If  these  pages  contribute  ever  so  little 
towards  the  accomplishment  of  the  glorious 
undertaking,  I  shall  be  amply  rewarded  for  my 
humble  share  in  the  labor. 

There  are  many  among  you  who  regard  a 
change  of  religion  as  dishonorable  and  morally 
wrong.  This  is  the  most  dangerous  of  all  pre- 
judices, and  the  most  unfounded.  It  cannot  be 
dishonorable  to  renounce  error  for  truth,  to 
pass  from  a  false  Religion  to  the  true  one ;  it 
cannot  be  wrong  to  fulfil  the  most  important 
duty  of  man,  that  of  rendering  public  testimony 
to  the  truth,  and  to  serve  God  as  He  desires  to 
be  served.  To  renounce  a  false  Religion  and 
profess  the  trup  one,  is  the  most  honorable  acf 
you  can  perform.     By  leaving  the  sect  in  whi 


PROTESTANT   PREJUDICES.  271 

you  were  born  to  become  a  member  of  the 
true  Church,  when  you  have  becotne  convinced 
of  the  validity  of  her  claims,  you  give  to  God 
4he  honor  which  He  has  a  strict  right  to  require 
of  >ou,  for  you  simply  confess    that   God   ia 
Truth  and  can  have  revealed  only  one  Reli- 
gion;    you   honor   Christ,    for   you   solemnly 
acknowledge  before  the   world  that  the  only 
true  Church  is  the  Church  founded  by  Him, 
and  preached  by  His  Apostles  ;  you  honor  the 
Church  of  Christ,  because,  in  the  face  of  public 
prejudice,   and   perhaps   of   persecution,   you 
recognize  her  as  His  Church ;  you  honor  your 
own  understanding  and  heart,  for  you  asseii 
your  independence,  and  trample  under  foot  the 
ignominious  principle  that;  every  one  shoula 
remain  in  the  Religion  in  which  he  happens  to 
have  been  born,  whether  that  Religion  is  true 
or  false. 

It  is  astonishing  that  the  principle,  tha/ 
every  one  ought  to  remain  in  his  own  Religion 
should  ever  have  been  accepted  or  advanced 
On  all  other  subjects  a  widely  different  prin 
ciple  is  .the  general  rule  of  human  conduct 
men  universally  aim  at  the  best.  Is  Religion 
80  worthless  that  we  need  not  care  whether  i1 
i^  true  or  false  ?  No  greater  recklessness  can 
be  imagined  than  indifference  to  the  question 


S72 


PROTESTANT  PREJUDICEIS. 


\h 


of  the  truth  or  faltsehood  of  Religion.  Th« 
qnesiion  is  inseparably  connected  -with  salva- 
lian ;  Ueligion,  in  its  very  nature,  is  the  only 
ivay  of  salvation,  and,  as  I  have  shown,  there 
can  he  but  one  true  Religion,  but  one  which 
can  lead  a  man  to  heaven. 

What  would  you  say  of  a  traveler  who  goes 
South  when  his  destination  is  North,  and 
refuses  to  retrace  his  steps  after  he  has  dis- 
covered his  error  ;  and  who  in  spite  of  guide- 
posts  and  positive  information  from  persons 
thoroughly  acquainted  with  the  country,  keeps 
on  in  the  wrong  direction,  consoling  himself 
with  the  idea  that  one  road  is  as  good  as 
another  ?  Is  his  conduct  reasonable,  especially 
if  the  future  happiness  of  his  whole  life  depend 
upon  his  journey  ? 

if  a  man  born  blind  and  lame  could  be  cured, 
we  should  think  him  mad  were  he  to  say  to 
the  physician,  I  should  like  well  enough  to  bo 
cured,  but  then  I  was  born  as  I  am,  and  my 
father  was  blind  and  lame  as  well  as  I ;  1 
will  not  take  the  trouble  requisite  for  my  cure. 
It  would  be  madness  in  a  sick  person  to  be 
satisfied  with  any  medicine,  simply  because  it 
Is  a  medicine.  A  physician  died,  leaving  a 
large  number  of  recipes.  The  heir,  who  had 
never  studied   medicine,   hung  out  his  sign* 


PROTESTANT  PREJUDICES. 


273 


boaij  M  a  physician.  When  applied  to,  he 
Used  to  lake  out  at  random  and  copy  one  of 
the  recipes  in  his  possession,  and  give  it  with 
Uie  rernarit  that  it  must  be  a  very  good  pre 
Bcription,  for  it  had  been  left  him  by  an 
eminent  physician.  The  man  who  believes 
every  religious  quack  that  sets  up  a  new  Reli 
gion,  is  as  reckless  and  mad  as  any  of  the 
madmen  I  have  described. 

If  the  principle  that  every  one  should 
remain  in  his  own  Religion  is  sound,  why  did 
Christ  establish  His  Church  and  send- His 
ApoBtles  to  convert  the  nations  ?  If  your 
reasoning  holds  good,  the  Jews  and  the  Gen- 
tiles had  a  right  to  reject  the  new  Religion, 
^nd  say  that  they  wished  to  retain  their  old 
one ;  Christianity  could  never  have  been  pro- 
pagated, and  we  should  be  heathens  at  the 
present  day. 

The  principle  is  wrong.  Whoever  discovers 
that  he  is  in  a  false  Religion,  is  bound  to 
abandon  it  for  the  true.  By  doing  so,  he  only 
fulHls  an  essential  duty,  the  first  and  most 
imi,ortant  of  all  the  duties  which  the  creature 
owes  to  his  Creator,  the  duty  of  submitting  to 
the  will  of  God  witlvput  regard  to  inconveni 
ence,  afBiction,  or  persecution. 

Some  among  you  who  have  received  Oon 
25 


274 


PROTiaTANT   PRKJUDICFB. 


flrmation  in  Protestant  secta,  are  greatly  tUt^ 
turbed  at  the  thought  of  a  change  of  Ikligion, 
looking  upon   it  aa  a  culpable  breach  of  tlia 
oath  they  have  taken  to  remain   IVoteatanla 
Their  fears  are  groundieaa  ;  unlawful  oatlia  are 
not  binding.     No  one  will  aay  that  Herod  vvua 
obliged  by  hia  oath  to  give  the  head  of  John 
the  Baptiat  to  the  daughter  of  llerodias.     God 
cannot  accept  an  oath  which   ia  contrary  to 
truth  01  juatice.     Were  you  to  take  an  oalh  to 
deliveryour  aoul  up  to  Satan,  do  you  think  the 
•  oath   would   be    bidding  ?      Can    yon   oblige 
youraelf  by  oath  to  resist  the  inspirations  o» 
the  Holy  Ghost  and   reject  the  truth?    Thf^ 
oath  taken  at  a  Pjotestant  Confirmation,  if  it 
has  any  force,  obliges  you  to  become  Catholica. 
If  it  has  any  lawful  meaning,  it  means  that  you 
bind   yourself   to  remain   a   Protestant   only 
because  you  believe  Protestantism  to  be  true 
Chiiatianity;  therefore  if  you  discover  that  the 
Catholic  Church  is  the  only  true  Church,  an/jl 
that  you  cannot  be  a  true  Christian  except  by 
becoming  a   Catholic,   your   oath,  if  binding 
obliges  you  to  become  a  member  of  the  Catho- 
lie  Church.     Suppose  you  had  taken  an  oath 
to  regard  a  bank  bill  as  genuine  and  to  pass  it 
as  such,  would  you  be 'obliged  to  keep  youf 
oath,  if,  on  attempting  to  pass  the  note,  you 


PROTESTANT   PRUUD1CE8.  ^75 

discover  that  It  is  counterfeit?    Wou.d   von 
act  be  glad  to  excimnge  it  for  a  good  one,  if 

he  ofler?  You  ought  to  be  exceedingly 
thankful  to  God  for  having  discovered  the 
fiibehood  of  Protestantism,  and  being  able  to 
leave  it  for  the  true  Church. 

To  become  a  Catholic  is  simply  to  return  to 
the  tiuth  from  which  Luther  departed.     A  con- 
vert  from    Protestantism,   if    asked    why    he 
changed  his  Religion  and  became  a  Catholic 
may  answer  that  he  did  so   because   Luther' 
himself  was  a   Catholic;    he    may  .ay,   Ask 
Luther  why  he  changed,  I  have  only  returned 
to    the    truth.      This    was   Count    Stolberg's 
answer    to    the   King    of   Prussia,    who   had 
remarked  to  him,  that  he  did  not  like  people 
who  changed  their  Religion.    "  Neither  do  I  like 
them,  Sire/'  was  the  reply;  "If  Luther  had  no! 
changed,  I  should  have  had  no  occasion  to  do 
what  I  have  done;  I  have  only  returned  to  the 
first  Church."      Mt  is   a  shame,"   .ays    St. 
Augustine,  "  to  change  one's  opinion  i[  it  is 
nght  and  true,  but  to  change  a  false  and  dan- 
gerous  opinion  is  praiseworthy  and  useful.     Aa 
fortitude    does    not  allow  a  man  to   become 
depraved,  so  obstinacy  does  not  allow  him  to 


276 


PROTESTANT   PREJUDICES. 


amend  :  as  the  former  is  praiseworthy,  so  the 
latter  should  be  corrected."* 

One  jBfreat  obstacle  to  conversion  is  public 
©pinion.  To  become  a  Catholic  is  simply  to 
perform  a  duty  on  which  happiness  in  time 
and  eternity  depends;  yet  hundreds  who  are 
convinced  that  the  Catholic  Church  is  tije  only 
true  Church  of  Ciirist,  are  prevented  by  fear  of 
censure  from  following  their  convictions.  They 
fear  displeasing  their  relations ;  they  dread  the 
opinion  of  the  world,  and  choose  to  please 
men,  rather  than  obey  God.  They  choose  to 
incur  the  dreadful  denunciations  of  Christ: 
"Whosoever  shall  confess  me  before  men,  1 
will  also  confess  hint  before  my  Father,  who  is 
in  heaven.  But  whosoever  shall  deny  me 
before  men,  I  will  also  deny  him  before  my 

Father,  who  is  in  lieaven He  that 

loveth  father  or  mother  more  than  me,  is  not 
worthy  of  me;  and  he  that  loveth  son  op 
daughter  more  than  me,  is  not  worthy  of  me^"f 
They  determi.ie  to  expose  themselves  to  the 
eternal  anger  of  God,  sooner  than  incur  the 
displeasure  or  censure  of  men.  The  fear  of 
blarne  is  the  rock  on  which  the  noblest  hearu 
have  suffered  eternal  shipwreck. 

*  St.  Aug.  Epiftt.  ed  Caler. 
t  Matt.,  X.  32.  geq. 


PROTESTANT     aEJUDICES.  277 

Why   Bhould  you  fear  taking   a  ettp  for 
^vhich  you  can  assign  the  best  of  reasons? 
Why  should  you  fear  the  opinion  of  men,  parti- 
cularly  m  this  country  ?    You  boast  of  freedom 
of  conscience  and  Rehgion;  but  what  sort  of 
treedom  is  that  ivhich  prevents  you  f;  om  follow- 
Ing  your  convictions,  and  holds  you  enchained 
in  the  fetters  of  education,  habit,  and  public 
opinion?     Liberty,  if   it  io   worth  anything, 
ought  to  make  you  bold  enough  to  acknowledge 
no  judge  of  conscience  except  God. 

So  far  I  have  addressed  Protestants ;  but  a 
great  number  of  Americans  profess  no  Religion 
whatever,  and  are  simply  infidels.  I  have  to 
address  them  also,  not  only  because  I  am  per- 
suaded that  many  of  them  are  not  hostile  to  the 
truth  if  It  is  once  clearly  presented  to  them,  but 
also  because  the  order  of  my  argument  leadt 
me  to  the  discussion  of  InfJelity,  as  it  ia  the 
litimate  conse<iuence  of  ProtestantiBin, 


il 


u' 


i 

! 

\ 

1 

i 

'I 
,1' 

h 

'ti  I' 


CHAPTER   IV. 


INFIDELITY; 

OK,    XUE   ULTIMATE   CONSEQUENCE   OP 

PROTESTANTISM. 


-».»- 


I  CALL  Infidelity  the  last  logical  consequence 
of  Protestantism,  and  I  have  a  right  to  do  so. 
There  are  Infidels  in  Catholic  countries,  but 
they  are  not  Infidels  in  consequence  of  the 
Catholic  Rule  of  Faith  ;  Infidelity  cannot  be 
deduced  from  the  principle  of  infallible  autho- 
rity in  matters  of  Faith.  But  Protestantism  by 
asserting  the  Private  Interpretation  of  the 
Bible  as  the  only  Rule  of  Faith,  renders  faith 
impossible,  a^  d  gives  a  clear  right  to  believe 
in  Vrf[  9kv*    e  beyond  the  sphere  of  natural 

278 


tr 

n.' 
In 

ch 

wl 

if 

ho 

In 

eh; 

cu 

He 

are 

foil 

I 

me 

you 

anc 

rity 


INFIDELITY;    ETC. 


279 


truth,  since  no  certainty  in  relation  to  super- 
natural  truth  can  be  arrived  at  by  the  Private 
Interpretation  of  the  Bible. 

The  remarks  which  I  have  to  make  in  this 
chapter,  are  addressed  to  Infidels,  no  matter 
whence  or  how  their  Infidelity  may  have  arisen 
ifthey  will  only  read  and  reflect  for  a  single 
hour,  they  will  be  forced  to  acknowledge  that 
Infidelity  is  self-contradictory.     My  reasoning 
shall  be  brief,  as  the  nature  of  a  popular  dis- 
cussion- demands,  but   it  will   be   conclusive. 
However,  I  address  myself  to  those  only  whc 
are  acquainted  with  history,  and  capable  o/ 
following  a  course  of  logical  reasoning. 

I  will  place  before  you  seven  conclusive  argu- 
ments, each  of  them  so  conclusive,  indeed,  that 
you  must  either  admit  them  all  in  succession 
and  thus  be  led  to  recognize  the  infallible  author 
rity  of  the  Catholic  Church,  or  be  at  war  with 
reason. 


;!'►! 


280 


INFIDEUIY]    OB,  THE   tAOT 


SECTION   I. 


INFIDELITY    REPUTED. 


FIRST  CONCLUSIVE  ARGUMENT. 


TUS  UITDENIABLE  EXISTENCE  OP  GOD. 


There  is  a  God,  this  is  the  first  in  the  series 
of  truths  to  be  proved  to  Infidels.  There  is  a  God; 
to  deny  it,  is  to  contradict  human  reason.  II 
you  look  at  this  world,  not  like  a  dumb  animal, 
but  with  the  eye  of  reason,  you  must  confess 
that  there  is  a  God.  If  there  is  no  God,  how 
did  the  world  originate  ?  If  you  deny  the 
existence  of  God,  you  must  say,  either  that 
nothing  produced  the  world  out  of  nothing,  of 
that  it  has  existed  from  eternity  ;  but  r'thei 
assertion  clearly  involves  a  contradiction 


CONSEQUENCE   OF   fROTESTANTtSM.        28J 

To  say  that  nothing  produced  the  world  ou* 
of  nothing,  is  not  only  absurd,  but  too  ludicrous 
to  call  for  a  serious  refutation.  Where  nothing 
acts  upon  nothing,  nothing  must  be  the  result 
for  all  eternity. 

Father  Kircher,the  celebrated  Uoman  astro- 
nomer and  philosopher,  had  a  friend  who  was 
a  thorough-going  Infidel,  but  admired  him  for 
his  genius  and  learning.     Father  Kircher  one 
day  showed  him  a  beautiful  miniature  globe. 
"  Who  made  it  ?"  inquired  the  Infidel.    «  Why," 
answered  Father  Kircher,  ''  nobody  made  it. 
Last  night  it  came  into  existence  out  of  nothing, 
and  I   found   it  in  my  room  this  morning." 
"  Do  you  mean  to  make  a  fool  of  me  ?"  asked 
his   friend,  not  a  little  nettled.     "  Then   you 
believe,"  said  the  father,  «  that  no  one  but  a 
fool  could  imagine  that  this  globe  came  into 
existence  out  of  nothing  of  its  own   accord ; 
and  yet  you  believe  that  the  whole  universe,  of 
which  this  little  globe  is  but  a  small  repre- 
sentation, started  into  being  without  a  Creator. 
Is  not  this  idea  a  thousand  times  more  extra- 
vagant than  the  other  ?" 

"  You  cannot  find  a  hut  in  the  woods,"  say« 
Cluero,  "  without  concluding  that  some  one  was 


I 


5S82 


INFIDELITY;   OR,   THE   LAST 


there  lo  build  it ;  and  you  look  at  this  universe 
its  grandeur,  and  harmony,  and  yet  pretend 
that  no  one  made  it !" 

If  you  say  that  there  is  no  need  of  a  Creator 
because  the  world  has  existed  from  eternity 
you  fall  into   an   absurdity  no   less   glaring 
Wherever  there  is  number,  there  can  be  no. 
infinity,  for  numbers  can  always  be  increased  ; 
and  where   there  is   no   infinity,  there   must 
be  a  beginning,  and  consequently  no  eternity. 
But  there  is  number  in  the  world ;  everything 
in  it  is  changeable  ;  every  object  in  it  is  in 
motion;   and  changes  and   motions  may   be 
computed   or  numbered.      To-day   is   a  day 
«dded  to  yesterday.     If  the  world  were  eteitial. 
days  would  have  existed  from  eternity,  these 
I'ould   be    an    infinite    number,   which   is    a 
j.alpable  absurdity,  for  to  any  number  we  can 
always  add  unity.     Days  cannot  have  existed 
without  a  first  day,  in  the  same  manner  that  a 
chain   cannot  exist  without   a  first  link .'    an 
infinite  number  of  days,  is  as  absurd  as  a  chain 
with  an  infinite  number  of  links,  and  no  first 
link.     As  certain  as  it  is  that  to-day  is  a  day 
more  than  yesterday,  and  that  time  is  time,  so 
certain  it  is  *hat  the  world  had  a  beginning, 
that  there  is  a   Creator,  who  is  eternal,  that 
there  is  a  God. 


CONSEQUENCE   OF   PROTESTANTISM.        283 


SECOND  CONCLUSIVE  ARGUMENT 
THE  UNDENIABLE  IMMOETALITY  OF  TUB  SOUL. 

The  immortality  of  the  soul,  is  as  certain  aa 
the  existence  of  God.  Our  existence  had  a 
beginning,  but  it  will  have  no  end;  eternity 
awaits  us.  To  assert  the  contrary  involves  a 
contradiction. 

Our  immortality  is  as  certain  aa  God's 
existence.  God  is  free ;  He  could  crealte  me, 
or  not  create  me,  as  He  pleased,  but  having 
created  me  a  reasonable  being,  he  could  Jiot 
have  created  my  soul  mortal.  To  create  a 
reasonable  soul  mortal,  would  be  in  contradic- 
tion to  His  justice  and  goodness,  and  to  the 
nature  of  a  spiritual  being  such  as  the  human 
soul ;  and  being  in  contradiction  to  the  justice 
and  goodness  of  God,  it  implies  e.  denial  of  hi^ 
existence,  for  His  existence  is  essential  justice 
and  goodness. 

God  has  created  me  either  for  happiness  or 
misery ;  if  for  misery,  He  is  cruel,  and  I  am 
not  bound  to  return  thanks  to  Him  for  my 
creation.  If  He  has  created  me  for  happiness, 
and  yet  deprives  me  of  it  without  any  fault  of 


if  s 


284 


INFIDELITV;   OR,  TH£   LAST 


mine,  by  annihilating  my  sou  ,  then  His  cruelty 
IS  still  greater,  and  I  am  wtill  less  ojliijocl  to 
thank  Him.     There  is  no  greater  misfortune, 
as  Cicero  has  remarked,  than  to  be  in  the  enjoy- 
ment  of  happiness  and  to  know  that  it  w'ill 
soon  be  over.     The  greater  the  happiness,  the 
more  painful  is  the  loss  of  it ;  the  greater  the 
bliss  which  a  man  enjoys,  and  the  longer  the 
enjoyment  lasts,   the    greater   would   be    hia 
misery  were  he  to  discover  that  he  is  to  be 
annihilated.      He    might   justly    say    to    hia 
Creator,  Thou   hast  made  me,  and  made  me 
happy ;    why   dost   thou    deprive   me   of  my 
existence  ?    I   do  not  thank  thee  for  having 
created  me ;  infinitely  better  had  it  been  for 
me  never  to  have  existed,  than  to  have  been 
created   for   annihilation.     Such   language  is 
blasphemy,  and  still,  were  our  souls  not  im- 
mortal, it  would  be  just. 

I  do  not  speak  here  of  those  who  offend  God 
mortally,  and  thus  incur  eternal  punishment 
through  their  own  fault  I  only  argue  against 
those  who  assert  that  the  soul  is  not  immortal, 
and  yet  grant  that  it  is  capable  of  happiness. 
God  cannot  annihilate  the  human  soul,  because 
He  cannot  contradict  Himself. 

To  say  that  the  soul  is  mortal,  is  in  contra- 
diction likewise  to  the  nature  of  a  spiritual 


CONSEQUENCE  OF  PROTESTANTISM.       286 

being.  A  spirit  has  no  parts,  a  body  is  com- 
posed of  parts :  if  tlie  soul  were  a  material 
Bubstance,  it  might  be  destroyed,  for  all  mate- 
rial substances  can  be  dissolved ;  but  being  a 
Bplrit,  it  is  incapable  of  dissolution,  it  can  only 
be  annihilated.  Only  infinite  Power  can  anni* 
hilate  a  being,  for  the  same  power  is  required 
for  annihilation  as  for  creation,  and  only  in* 
finite  Power  can  create,  or  call  forth  creatures 
out  of  nothing.  God  will  not  annihilate  the 
human  soul,  for,  as  I  have  shown,  to  annihilate 
it  would  contradict  His  infinite  perfections. 

To  say  that  the  soul  is  a  material  substance 
or  body,  is  absurd  and  ridiculous.  The  soul  is 
a  thinking  principle;  thought  is  its  efl'ect. 
There  can  be  no  effect  without  an  adequate 
cause ;  the  eflfect  cannot  be  greater  than  the 
cause,  nor  of  a  nature  opposite  lo  the  cause. 
If  the  soul  is  a  material  substance,  there  would 
exist  an  effect  of  a  higher  nature  than  the 
cause,  for  the  soul,  the  thinking  principle,  would 
be  essentially  inferior  to  its  eflfect,  thought  j 
thought  is  immaterial,  while  the  soul  would  be 
material.  Thought,  as  every  one  is  conscious, 
is  a  simple  act;  therefore  the  principle  of 
thought,  the  soul,  must  be  simple.  If  the  soul 
is  material,  the  thinking  principle  and  its  effect 


280 


INFIDELITY;   OR,   THE   LAST 


are  of  opposite  uaturea,  which  clearly  involvei 
a  contradiclion. 

A  a  tliid  reasoning  may  be  too  metaphysical 
for  some  of  my  readers,  I  shall  endeavor  to  put 
it  in  a  more  intelligible  form.  Bodies  have 
BJiape,  color,  weight,  size  :  if  the  soul  is  a 
material  subatance,  its  thoughts,  wishes,  affec- 
tions, must  be  of  the  same  nature,  and  have 
the  same  properties  as  bodies';  but  to  assign 
measure,  weight,  color,  shape  to  thoughts,  is  so 
ridiculous,  that  no  materialist  could  PUemptto 
do  so,  without  bursting  into  a  laugh  at  his  own 
folly.  I  ask  y»u,  boldest  of  materialists,  can 
you  imagine  a  thought  weighing  a  pound  or  an 
oinoe ,  a  thought  a  foot  or  half  a  foot  in  length  or 
thickness;  a  yellovv,  orange,  or  red  thought;  a 
square,  round,  or  triangular  thought ;  a  .' .  u^ht 
that  smells  like  the  rose,  or  has  the  sound  of 
brass  ?  The  theory  of  materialists  is  ridicul- 
ous. 

If  the  soul  is  not  material,  it  cannot  die  ;  it 
can  only  be  annihilated  ;  but  annihilation  is  an 
act  of  God's  omnipotence,  and  God  cannot 
exert  His  power  in  contradiction  to  His  infinite 
goodness  and  justice.  The  immortality  of  the 
soul,  therefore,  is  as  certain  as  the  existence 
of  God,  as  certain  as  the  existence  of  human 
leaeon. 


CONSEQUENCE   OF    PROTESTANTISM.        287 


THIRD  CONCLUSIVE  AEGUMENT. 


ili; 


ibn  pndeniable  necessity  of  RBLiaiOW. 


If  thh^e  13  a  God  and  we  are  immortal,  then 
there  mv,8t  be  a  Religion  ;  to  say  the  contrary 
Implies   li   contradiction.      The   existence    of 
God,  our  .'eason,  and  immortality,  are  neces- 
sarily the  foundation  of  duties,  on  the  fulfil- 
ment or  VvOrn-fulfilment  of  which  our  eternal 
destiny  dej^^nds ;  this  ia  Religion.     Whatever 
God  creatrij,  He  creates  for  an  end ;  else  he 
would  act  without  Wisdom,  and  would  not  be 
God  ;   therefore  man  is  created  for  an   end. 
Every  object  in  the   universe   has   its   laws; 
therefore  man  has  laws,  which  bind  his  will, 
and  by  which  he  must  regulate  his  conduct,  in 
order  to  attain  the  end  for  which  he  is  creaied. 
Those  laws  constitute  Religion  :  Religitm  is  the 
bond  that  unites  us  to  God  as  our  Creator  and 
Lord ;  it  embodies  truths  to  be  believed,  and 
duties  to  be  performed;  it  is   as   cert?ir   aa 
God's  existence,  as  certain  aa  our  reasoh  and 
'ree-wiil. 


.Ill 
'  r 


PV    3 


M        111 
I     Mil 


m 


288  IKFIDELITV;   OR,  THE  LASl 


FoaRTH  CONCLUSIVE  ARGUMENT. 
THE  UNI>BNIABLB  NBCESSITT  OF  BBVILATIOV 

With  the  question  of  Religion,  arises  the 
question  whether  man  needs  a  Revelation 
Can  man  discover  the  truths  and  duties  oi 
Religion  by  the  unaided  light  of  reason?  or 
does  he  stand  in  need  of  a  Divine  Revelation 
for  the  purpose  ?  That  there  is  a  Religion  la 
self-evident ;  that  we  owe  certain  duties  to 
God,  and  that  those  duties  have  a  connection 
with  our  future  destiny,  clearly  follows  from 
the  first  principles  of  reason.  But  is  it  enough 
for  us  to  know  and  practise  only  what  we  can 
discover  by  the  light  of  reason  without  any 
supcrnaturallXe\e]at[on?  Is  man,  without  the 
aid  of  Revelation,  able  to  answer  satisfactorily 
the  fundamental  questions.  What  is  God? 
Whence  do  we  come  ?  What  will  be  r  ir 
destiny  hereafter  ?  What  becomes  of  the  sou'' 
after  death?  What  is  the  origin  of  morai  t-vii, 
and  of  our  inclination  to  evil  ?  When  man  has 
■inned,  does  there  remain  for  him  any  hope  oi 
•a\7*ticn,  and  on  what  conditions?   What  does 


CONSEQUENCP   OF   PR-  FESTANTISM.        289 

God  demand  of  ua,  as  a  necesaary  conditiDn  of 
our  eternal  happiness  ?  I  ank,  Is  it  possible 
for  reason,  unenlightened  by  Revelation,  to  give 
to  these  ({uostions,  a  distinct,  precise,  complete 
•liJ  uunerring  an«wer?  Every  man's  con 
•oiouoaess  and  the  experience  of  all  ages  shovw 
that  it  is  impossible. 

With  regard  \o  the  nature  of  God,  there  is 
no  doubt,  that  m  all  times  and  places,  men 
could  by  the  light  of  reason  alone,  come  to 
the  knowledge  of  God.  As  a  matter  of  fact, 
however,  they  did  not  generally  rise  to  that 
knowledge.  Every  one  knows  how  erroneous 
were  the  ideas  men  had  of  the  Deity  during 
the  long  ages  which  preceded  the  coming  of 
Christ,  and  what  wrong  ideas  are  still  enter- 
tained on  this  point  among  the  tribes  and 
nations  that  have  not  as  yet  received  the  light 
of  the  Gospel.  But  even  supposing  that  all 
men  did  recognize  God  as  God,  still,  what 
eould  they  or  did  they  know,  by  human  rea- 
son alone,  of  their  relation  to  Him,  of  their 
uturo  destiny,  or  of  the  other  questions  to 
lihich  I  have  referred?  On  those  questiona 
leason  either  is  silent,  or  gives  a  doubtful, 
unsatisfactory  answer.  Yet  to  all  those  funda- 
mental  questions  man  has  a  right  to  ask  a 

clear   and  satisfactory  answer;   that  right  10 
26 


IL... 


290 


infidelity:  oe,  the  last 


II 


m 


I 


given  him  by  the  wisdom  and  justice  of  God 
lie  lias  no  right  to  prescribe  the  manner  ii 
which  God  should  manifest  His  will ;  he    ha* 
Sio  rii^ht  to  demand  a  supernatural  destiny 
Imt  he  has  an  inalienable  Tight  to  know  hu 
destiny  whatever  it  may  be,  and  to  have  tho 
means  of  attaining  it  placed  within  his  reach 
There  are  now  a  thousand  millions  of  men  in 
the  world,  God's  creatures,  every  one  of  whom 
has  a  right  to  ask,  and  insist  on  being  answered, 
why  he  is^on  this  earth  ;  what  God  requires  of 
him ;    what   destiny   awaits    him   in   another 
world  ;  what  he  must  do  to  expiate  his  sins ; 
what  he  must  do,  in  order  to  secure  his  eternal 
felicity.     There  is  not  a  man  on  earth,  capable 
of  reflection,  who  can  find  any  real  repose  of 
mind  or  heart,  until  these   questions  are  dis- 
tinctly and  fully  answered :  not  to  desire  an 
answer,  is  to  place  one's  self  in  opposition  to 
the  most  urgent  requirements  of  reason. 

On  those  questions  reason  alone  can  give  no 
clear  answer.  To  be  convinced  of  this,  pro 
pose  the  questions  to  an  Infidel,  who  takes 
reason  alone  for  his  guide.  He  cannot  solve 
them,  nor  give  a  single  satisfactory  answer 
His  own  desire  to  penetrate  the  mystery  that 
enshrouds  the  future  world,  is  so  irresistible, 
♦'lat  it  leads  him  to  evoke  the  dead,  and  give 


CONSEQUENCE  OP  PROTLSTANTISM.       291 

credit  to  the  revelations  of  Table-Turning  and 
Spirit-Rapping.  Tlas  alone  is  enough  to  show 
that  the  longing  to  be  acquainted  with  the 
mysteries  of  another  life,  exercises  so  compicte 
an  empire  over  the  soul,  that  rather  than  not 
know  anything  about  them,  man  is  ready  to 
believe  in  false  or  diabolical  revelations. 


FIFTH  CONCLUSIVE  ARGUMENT. 


THE  UNDENIABLY  DIVINE  MISSION  OF  CHRIST. 

Man  has  a  right  to  inquire  whether  God  has 
actually  made  a  Revelation.  Whether  Reve- 
lation is  necessary  or  not,  it  is  certain  that 
man  has  a  right  to  ask  whether  there  exists  a 
Divine  Revelation ;  whether  God  has  spoken 
to  men,  or  sent  a  messenger  from  heaven  t^ 
-eveal  His  will,  to  explain  the  mysteries  of  our 
destiny,  to  instruct  us  in  our  duties,  and 
acquaint  us  with  the  conditions  on  which  our 
eternal  happiness  depends. 

To  the  question,  whether  God  has  made  a 
Revelation,  history  answers  that  He  has  done 
Bo;  that  for  many  ages,  at  diflerent  periods, 
ti  3re  arose  men  who  claimed  to  have  received 


ill 


r 
% 


292 


INFIDELIXy;   OR,   THE   LAST 


a  Divine  Revelation,  and  to  teach  a  L  ivinely 
revealed  Religion.  The  Egyptian  Priests,  the 
PeTsian  Zoroaster,  Numa  Pompilius,  Confuciuai 
Mahomet,  and  others,  pretended  that  their 
Religion  was  revealed.  Moses  proclaimed  that 
God  himself  had  given  him  the  Law;  the 
Jewish  prophets  foretold  the  future  in  the  name 
of  God  :  their  mission  was  preparatory  to  that 
of  Christ.  Christ  proclaimed  Himself  the  Son 
of  God,  and  that  the  Father  had  sent  Him  to 
leach  mankind  the  Divine  Will. 

I  suppose  you  are  sufficiently  acquainted 
with  history  to  know,  that  the  ancient  Egyptian, 
Roman,  Persian,  and  Chinese  founders  of  Reli- 
gions, never  proved  the  validity  of  their  mis- 
sion.    It  is  not  so  with  Christ. 

The  whole  argument  for  the  Divinity  of  the 
Mission  of  Christ,  turns  on  this  single  question 
Was   Christ  in  reality  what   He  proclaimed 
himself  to  be  ? 

In  our  times  Infidels  such  as  Strauss,  Feuer- 
bach,  and  their  disciples,  have  labored  hard 
and  long  to  show  that  Christ  was  not  even  an 
historical  personage,  but  a  mere  myth.  They 
have  labored  in  vain.  God  has  placed  the 
evidences  of  the  existence  of  Christ,  of  HisMis- 
•ion  and  His  miracles,  beyond  the  reach  of 
iuccessful  attack.    The  historical  existence  ol 


) 


CONSEQU«NCE   OF  PROTESTANTISM.       293 

.Christ  is  testified  to  in  all  ages  by  His  heredi* 
tary  enemies,    the   Jews.     Divine   Providence 
has  allowed  the  ancient  Persians,  Egyptians, 
Romans   to   disappear   from   the  face  of  tho 
earth ;  but  the  Jews,  the  weakest  of  all  the 
ancient  nations,  have  survived   the  wreck  of 
all  the  empires  of  antiquity,  and  will  survive  to 
the  end  of  time.     In  vain,   while   they  exist, 
does  the     sophist  argue  against  the  existence 
of  Christ :  by  their  presence  in  all  ages,  by  their 
dispersion   over   all   countries,  the   Jews    are 
witnesses  easily  appealed  to,  and  whose   testi- 
mony is  conclusive  against  him.     They  hold 
in  their  hands  the  prophecies  describing  Hia 
coming,  His  life.  His  sufferings,  ages  before  His 
appearance  on  earth.     The  existence  of  the 
Jews  is  a  living  monument  of  His  existence, 
their  hatred  an   invincible  proof  of  the  his- 
torical   truth    of    Christianity.       While    the 
Jews  exist,  and  the  Old  Testament  is  in  their 
hands,  the  Infidel  has  no  hope  of  success ;  they 
meet  him  everywhere,  and  destroy  the  labori- 
ous fabric  of  his  fallacies  by  the   disinterested 
testimony  of  their  hatred.     Their  anxiety  for 
the  genuineness  of  the  Old  Testament,  renders 
Interpolation  or  corruption  of  the  text  impos- 
sible J  they  have  counted  its  letters,  they  can 


'!i  i 


294 


infidelity;    or,  the  LAdT 


tall  hew  often  each  letter  occurs,  and  vvhicli  if 
ihe  first,  middle  one,  and  last, 
i  In  the  prophetic  books  of  the  Jews  we  have, 
%8  JBossuet  remarks,  the  history  of  Christ  as 
learly  related  as  in  the  Gospels.  The  prcphecy 
of  Daniel,  for  instance,  describes  the  precise 
time  of  His  coming,  foretells  His  rejection  by 
the  Jews,  the  destruction  of  the  Temple  and 
the  city;  it  is  so  decisive  that  the  Rabbis 
have  prpnounced  a  curse  on  the  Jew  who 
should  attempt  to  explain  it.  The  Jews  are 
not  only  unimpeachable  witnesses  of  the 
genuineness  of  the  prophecies;  their  jealousy  i» 
an  evident  proof  of  the  prophecies  that  relate 
to  Christ.  The  Jews  place  the  historical 
existence  of  Christ  beyond  the  possibility  of 
doubt. 

An  Infidel  once  told  me,  that  having  had 
the  curiosity  to  visit  a  Synagogue,  his  atten- 
tion was  arrested  by  the  tablets  of  the  law  dis- 
played on  the  wall.  "  I  shuddered  at  the 
Bight,"  he  said,  "  and  I  asked  myself,  What  11 
all  that  is  taught  by  the  Catholic  Church  were 
true  ?"  The  whole  series  of  ancient  propheciea 
must  have  flashed  across  his  mind,  together 
with  their  obvious  accomplishment  in  Christ, 
If  the  prophecies  inspire  you  with  fear,  it  is 
your  own  fault :  believe,  and   the  promises  of 


CONSEQUENCE   OF   PROTESTANTISM.       295 

faith,  instead  of  terrifying  you,  will  be  your 
greatest  consolation. 

The  Divine  Mission  of  Christ  is  evident  not 
•nly  from  the  prophecies,  but  from  His  own 
ftr  tfcssions,  confirmed  by  His  life,  His  doctrine, 
His  miracles,  and  particularly  by  the  miracle 
of  His  Resurrection:  from  all  these  the 
Divinity  of  His  Mission  is  as  clear  as  the  sun 
at  mid-day. 

The  Divinity  of  His  Mission  is  evident  from 
His  own  professions.     "This  is  life  everlast- 
ing," He  said,  "  that  they  may  know  Thee,  tUe 
only  true  God,  and  Jesus  Christ,  whom  Thou 
hast  sent."*     The  Samaritan   woman   said  to 
Jesus,  "  I  know  that  the  Messias  cometh  (who 
is  called  Christ) ;  therefore  when  He  is  come 
He  will  tell  us  all  things.     Jesus  saith  to  her 
1    am   He,    who   am   speaking  with    thee."f 
Christ  affirms  that  He  is  the  Messiah,  the  Son 
of  God,  the  One  sent  for  our  Redemption  ;  He 
affirms  it  in  the  presence   of  His  Apostles  ; 
■'  Jefius  saith  to  them  :  But  whom  do  you  say 
that    I   am?     Simon   Pe  jr   answering   sail' 
Thou  art  Christ  the  Son  of  the  living  God.* 

•  John,  xvii.  3. 
1  John,  iv.  25,  26. 
t  Matt,;  xvi.  16,  le. 


ill-' 
nii: 


296 


iNFiEELrry;  or,  the  last 


Christ  did  not  deny  it,  but  confirmed "  him 
in  His  belief:  "Blessed  art  thou,  Simon 
Bar-Jona  :  because  flesh  and  blood  have  not 
revealed  it  to  thee,  but  my  Father  who  is  in 
heaven.  And  I  say  to  thee:  That  thou  art 
Peter,  and  upon  this  rock  I  will  build  my 
Church  ;  and  the  gates  of  hell  shall  not  prevail 
against  it."*  Christ  made  the  same  profes- 
sions in  public.  He  asked  the  man  who  had 
been  born  blind,  "Dost  thou  believe  in  the  Son 
of  Go4  ?  He  answered  and  said  :  Who  is  He, 
Lord,  that  I  may  believe  in  Him  ?  And  Jesus 
said  to  him  :  Thou  hast  both  seen  Ilim,  and  it 
is  He  who  talketh  with  thee.  And  he  said :  I 
believe.  Lord.  And  falling  down  he  adored 
Uim."t  Christ  permitted  the  adoration.  He 
made  the  same  professions  in  presence  of  His 
deadly  enemies  :  "  Amen,  amen,  I  say  to  you 
before  Abraham  was  made,  I  am."J  "  I  and 
the  Father  are  one."§  "He  that  seeth  me,- 
eeeth  Him  that  sent  me."||  When  Jesus  had 
•aid,  "  I  and  the  Father  are  one,"  "  the  Jews 
took  up  stones  to  stone  Him.     Jesus  answered 

•  Ibid.  17, 18. 
t  John,  ix.  35.  seq. 
X  John,  viii.  68. 
2  John,  z.  30. 
I  John,  xU.  41. 


CONSEQUENCE  OF  PROTESTANT  ISM.       297 

them :  Many  good  works  I  have  shown  to  you 
from  the  Father :  for  which  of  those  works  da 
you  stone  me?  The  Jews  answered  Hira: 
For  a  good  work  we  stone  thee  not,  but  for 
blasphemy :  and  because  that  Thou,  being  a 
man,  makest  Thyself  God.  Jesus  answered 
c!^^  •  •  •  If  I  do  not  the  works  of  my 
father,  delieve  me  not.  But  if  I  do,  though 
you  Will  not  believe  me,  believe  the  works,  that 
you  may  know  and  believe  that  the  Father  is- 
in  me,  and  I  in  the  Father."* 

Taking  these  professions  in  connection  with 
the  whole  history  of  Christ,  we  find  them 
proved  by  His  life,  His  doctrine,  His  miracles. 
His  death.  His  Resurrection. 

1.  The  Life  of  Christ.— Christ  could  say 
before  His  enemies,  «  Which  of  you  shall  con^ 
vmce  me  of  sin  ?"t  and  no  one  came  forward 
to  prove  a  single  accusation  against  Him. 
Among  the  most  violent  enemies  of  Christian- 
ity  that  have  ever  existed,  hardly  a  single  one 
has  been  bold  enough  to  bring  a  charge 
against  the  character  of  Christ.  If  any  have 
Recused  Him,  they  were  of  +hat  class  of  reck- 
less  blasphemers    who   directed   their  iusultf 

t  John,  Tiii.  46 

27 


:l-:im 


I  :    ■! 


rnim* 


298 


infidelity;  or,  the  last 


against  God  Himself.  Even  Voltaire  and 
Rousseau  admired  the  wonderful  greatness  oi 
the  virtues  of  Christ;  Rousseau  confessed  that 
If  the  death  of  Socrates  was  that  of  a  wise 
man,  the  death  of  Christ  was  that  of  a  God. 

It  is  the  fashion  of  modern  Infidels  to  place 
Ohrist  amongst  the  greatest  and  wisest  of  man 
kind,  and  to  call  Him  a  hero  of  virtue.  But  In 
doing  so  they  contradict  themselves.  Jesus  is 
either  what  He  claimed  to  be,  true  God  and 
true  Man,  or  else  He  was  the  greatest  impostor 
the  world  has  ever  seen,  and  you  have  no 
right  to  call  Him  a  great,  wise,  or  virtuous 
man.  If  Christ  was  not  the  true  Son  of  God, 
sent  by  the  Father  for  the  redemption  of  the 
world;  then,  as  Lessing  has  justly  remarked, 
Mahomet  himself  has  not  deceived  the  world 
half  as  much  as  He,  and  is  a  far  better  man. 
Mahomet  only  claimed  to  be  a  prophet,  a  man 
invested  with  extraordinary  powers ;  Christ 
proclaimed  Himself  to  be  God,  and  allowed 
Himself  to  be  adored.  A  mere  man  who  pre- 
tends to  be  God,  and  permits  himself  to  be 
adored,  and  leads  miliions  of  men  into  idolatry 
age  after  age,  has  no  claim  to  be  called  wise  or 
virtuous.  To  imagine  one  s  self  a  God,  ia 
madness ;  to  demand  universal  adoration,  with- 


CONSEQUENCE   OF   PROTESTANTISM.        299 

out  any  title  to  it,  stamps  the  man  who  attempts 
it,  if  he  is  not  insane,  as  the  vilest  impostor 
and  the  grer^test  malefactor  that  can  be  con- 
ceived. Christ  is  either  truly  God,  or  you  have 
to  say  that  He  is  the  worst  of  men. 

2.  The  Doctrine  of  Christ  is  in   harmony 
with  the  Divine  Mission  which  He  claimed  tc 
have  received.     "  Never,"  said  the  Jews,  "  did 
man  speak  like  this  man."*     Centuries  have 
gone  by  since  then,  and  it  is  still  true  that  nc 
man  has  ever  spoken  as  He  spoke.     Read  the 
Gospels.      I   do   not  here   urge  them   as   in- 
spired, but  only  as  historical  records  of  the 
actions  and  doctrine  of  Christ,  and  as  worthy 
of  credit  as  the  most  faithful  of  ancient   or 
modern  annals.     Is  not  the  doctrine  which  is 
iifculcated  in  the  Gospel,  though  constituting 
-^i'tion  of  the  teachings  of  Christ,  such  as 
w  >i  expect  from  a  messenger  of  Heaven  ? 

Me  ulu  never  have  invented  it.  You  can- 
not name  a  book,  unless  its  contents  be  derived 
from  the  Gospels,  which  instructs'  in  so 
authoritative  a  manner,  and  imparts  instruction 
BO  pure  and  holy;  none  that,  however  fre- 
quently  it  may  be  read,  retains  bo  well  it* 

* 

•  John,  Tii.  44. 


300 


infidelity;  or,  the  last 


original  freshness,  and  its  primitive  impregs  ot 
superhuman  Hanctity.  The  doctrine  of  the 
Cot^pels  bears  the  stamp  of  its  origin,  the  sea, 
rf  its  Divine  author ;  it  is  always  new,  it  is 
unalterable  like  God  from  whom  it  came 
Other  works  weary  by  repeated  perusal ;  the 
Gospels  are  always  interesting,  always  in- 
vigorating to  the  soul,  always  brilliant  and 
spotless  like  the  sun. 

3.  Miracles  of  Christ. — The  Divine  Mission 
and  the  doctrine  of  Christ  are  confirmed  by 
an  infinite  number  of  miracles.  Jesus  was 
able  to  say  to  the  disciples  of  John  the  Baptist, 
'*  Go  and  relate  to  John  what  you  have  heard 
and  seen.  The  blind  see,  the  lame  walk,  the 
lepers  are  cleansed,  the  deaf  hear,  the  dead  rise 
again."*  Christ  appeals  to  His  miracles  in 
presence  of  His  enemies,  before  whom  He  had 
wrought  them,  and  who  could  not  deny  them, 
and  did  not  attempt  to  deny  them.  The  chief 
Priests  and  Pharisees  said,  "  What  do  we,  for- 
this  man  doeth  many  miracles  ?"f  They  said 
eo  on  occasion  of  the  raising  of  Lazarus  from 
Uio  dead.     They  did  not  pretend  that  Lazarug 

*  John,  xi.  4,  6 
f  Johu,  zi.  47* 


CONSEQUENCE  OF  PROTESTANTISM.        301 

was  only  apparently  dead ;  they  knew  that, 
when  he  was  raised  to  life,  he  had  been  buried 
for  four  days,  and  was  in  a  state  of  decompc 
Bition.  The  power  of  Christ  was  so  universallv 
known,  that  the  Jewi.f.  historian,  Josephui, 
does  not  hesitate  to  call  Him  <'  a  man  mighty 
in  working  miracles." 

4.  The    PROPHECIES    of   Christ    are   as   well 
authenticated  as  His  miracles.      He  foretold 
among  other  things,  the  ruin  of  Jerusalem,  the 
propagation  of  the  Gospel,  and  the  perpetuity 
of  the  Church  which  He  founded. 

5.  Death  of  CimrsT—Christ  laid  down   His 
life  m  testimony  of  His  Divine  Mis^^ion  •  He 
had  proclaimed  Himself  the  Son   of  Goa,  and 
Bealed  His  words  with  His  blood  on  Golgotha 
Caiphas  the  high-priest  said  to  Him,  *'  I  adjure 
Thee  by  the  living  God,  that  thou  tell  us  ai 
Thou  be  Christ  ^he  Son  of  God.     Jesus  saith  to 
him,  I  am.     Nevertheless,  I  say  to  you.  Here 
after  you  shall  see  the  Son  of  man  sitting  on 
the  right  hand  of  the  power  of  God,  and  com 
ing  m  the  clouds  of  heaven.     Then  the  hi-h- 
priest   rent   his   garments,   saying:    He   hath 
blasphemed :  what  further   need  have   we   oi 
vitnesses  ?    Behold  now  you  have  heard  the 


!.•  'M 


3J2 


infidelity;  or,  hie  last 


blasphemy:  what  think  you?     But   they  an- 
swering, said  :  lie  is  guilty  of  death."*     He 
ivas    accused   before  Pilate  of   having  called 
riirnself  the  Son  of  God  :  "  We  have  a  law,  and 
according  to  the  law  He  ought  to  die  ;  because 
He  made  Himself  the  Son  of  God."t     It  M-aa 
the  Btrict  and  solemn  duty  of  Christ,  if  He  had 
been  misunderstood,  to  explain  His  meaning. 
He  was  adjured  to  do   so  in   the  name  of  the 
living  God  ;  He  owed  it  to  truth  and  Religion, 
for,  if  He  was  not  God,  He  became  the  cause 
of  idolatry  to  all  His  followers.     Instead  of  giv- 
ing any  explanation.  He  repeated  what  He  had 
said,  and   enforced  it  by  referring  to  the  last 
judgment   and   announcing   that   He    himself 
would   appear   in   the   heavens  to  judge  the 
world.      It   was   universally   known  that   He 
claimed  to  be  the  Son  of  God ;  while  He  was 
hanging  on  the  Cross,  the  people  said  in  deri- 
sion, "  If  thou  be  the  Son  of  God,  come  down 
from   the   Cross."J      The   centurion    and    his 
soldiers  who  were  on  guard  near  the  Cross, 
when  they  saw  the  sun  darkened,    and  felt  the 
earth  shaking  under  their  feet,  cried  out  in 
terror,  "Indeed  this  was  the  Son  of  God."§ 

•  Matt.,  xxvi.  63-66 ;  Mark,  x:v.  62. 
"t  Luke,  xix.  7. 
J  Matt.,  xxvii.  64. 
I  Mati.,  xxvii   54. 


CONSEQUENCE   OF   PRCTESTANTISM.       303 

6.  Tjie  Resurrection.— The   Divinity  of  the 
IMi.«.Hion  of  ChiiHt,  was  fully  established  by  Ilia 
Uesurrectioti.     That  unheard  of  event  was  first 
announced   at  Jerusalem  by  the  guard  which 
had  been  placed  around  the  sepulchre.     When 
\i  was  preached  for  the  first  time    by  St.  Peter 
on  Pentecost,  several  thousands  at  once  became 
Christians,  among  whom,  us  the  Acts  testify 
there  were  a  large  number  of  Jewish  priests 
In  the  ranks  of  the  Jewish  priests  were  found 
the  bitterest  enemies  of  Christ,  and  they  would 
never  have  become  Ilis  followers,  had  not  the 
miracle  of  His  Resurrection  been   proved  be- 
yond all  reasonable  doubt.     The  Resurrection 
was   the  great  argument   that  converted  the 
heathen  world.     Nothing  except   its    unques- 
tionable  truth  could  have  induced  the  Apostlea 
to  announce  it,  or  the  priests  of  the  Jews  to 
Debeve  it,  or  the  proud  heathens  of  Greece  and 
Rome  to  renounce  the  lax  morality  of  idolatry 
for  the  severe  laws  of  the  Gospel.     No  candid 
man    who    examines    without    prejudice    the 
evid.>nces  of  Christ's  Divine  Mission,  can  doubt 
for  a  moment,  that  He  really  was  what  He 
claimed  to  be,  the  Son  of  God,  and  consequentlv 
that  His  doctrine!  are  Divine. 


il 


304 


infidelity;  or,  the  last 


SIXTH  CONCLUSIVE  ARGUMENl 


HE  UNDENIABLE  DISSIMILARITY  OF  THE  CHURCH 
OP  CHRIST  TO  ANY  PURELY  HUMAN  INSTITU* 
TION. 


Whoever  believes  in  Christ,  must  believe 
what  His  Church  teaches.  Every  proof  that 
establishes  the  Divinity  of  Christ,  demonstrates 
the  Divine  truth  of  His  Church. 

That  there  is  no  similarity  between  the 
Church  of  Christ  and  any  purely  human  insti- 
tution that  has  ever  existed  or  can  exist,  ia 
evident  from  what  I  have  said  in  this  work  on 
the  marks  of  the  Church.  As  it  is  unnecessary 
to  repeat  what  has  been  sufficiently  demon- 
Btrated,  I  shall  direct  your  attention,  in  thia 
place,  to  one  point  only,  the  foundation  of  the 
Church  and  the  miraculous  propagation  of  the 
Gospel. 

Every  man  who  knows  what  was  the  condi- 
tion of  the  world  at  the  time  when  the  Apostleg 
went  forth  on  their  mission,  will  admit  that  the 
propagation  of  the  Gospel  is  of  itself  alone  an 
evident  proof  of  the  divinity  of  the  Church  o( 
Christ.    The  world,  as  St.  Augut?tine  argues. 


CONSEQUENCE-   OF   PROTESTANTISM.       305 


was  converted  to  Christianity  either  by  miracle 
or  without  miracle  :  if  the  world  was  converted 
by  miracle,  our  faith  is  divine;  if  without 
miracle,  then  the  conversion  itself  is  the 
greatest  miracle  that  was  ever  wrought.  The 
reasoning  of  St.  Augustine  is  unanswerable. 

St.  Justin,  in  his  argument  for  the  Christian 
Religion,  drew  the  attention  of  his  countrymen 
to  the  gigantic  obstacles  which  the  faith  had  to 
encounter.      He  argued  that  a  Roman  citizen, 
before  becoming  a  Christian,  had  to  make   so 
many  sacrifices  that  it  was  impossible  for  him 
to  be  converted  except  upon  irresistible  evi- 
dence.    *•  Reflect,"  he  says,  "  that  we  were  not 
born  Christians.     We  lived  long  enough  among 
you  ;  we  attended  with  you  the  philosophical 
lectures  of  your  academies.     Before  becoming 
Christians  we  examined  the  matter  earnestlv 
and  thoroughly ;  nothing   but   the   weight   o< 
undeniable,  evident  truth  could  have  impelled 
us  to  do  what  we  did  in  becoming  Christians.' 
The  same  thing  might  be  repeated  to  you  at 
the  present  day  by  those  who  left  your  ranks  to 
become  Catholics.     They  might  say.  You  knew 
us  intimately,  and  you  are  our  witnesses  that 
without  the  most  decisive  evidence  we  should 
never  have  become  Catholics.     Let  this  be  a 
warning  to  you  not  to  pass  lightly  over  the 


ill 


306 


INFIDELITY;    OR,   THE   LAST 


claims  of  the  Catholic  Church :  before  rejecting 
them,  examine  them  in  earnest. 

The   Divinity   of  the   Church  of  Christ  ia 
undeniable,  as  I  have  proved  when  speaking 
of  the  marks  of  the  Church.     The  only  quea 
tion  that  now  remains  to  be  settled  is,  Which 
is  the  Church  of  Jesus  Christ. 


SEvilNTH  CONCLUSIVE  ARGUMENT. 


THE  UNDENIABLE  AXIOM  OF   SAINT  AMBROSE-- 
•'WHERE  PETER  !8,  THERE  IS  THE  CHURCH." 


I 


The  irresistible  force  of  this  axiom  has  been 
•  roved  in  the  second  chapter  of  this  work.  Aa 
surely  as  Christ  said  to  Peter,  "Thou  art 
Peter,  and  upon  this  rock  I  will  build  my 
Church;  I  will  give  to  thee  the  keys  of  the 
Kingdom  of  Heaven ;  feed  my  lambs,  feed  my 
heep:"  as  surely  as  Pius  IX.  is  the  lineal  suc- 
cessor of  St.  Peter,  so  certain  it  is  that  no 
Church  has  any  claim  to  the  title  of  Catholic, 
except  the  Church  which  is  in  communion  with 
the  succeesora  of  Peter,  the  Roman  Catholio 


I 


CONSEQUENCE    OF   PROTESTANTISM,        307 

Chiircb.  I  have  proved  above  that  any  separ- 
ation from  her,  any  change  in  her  doctrine,  and 
any  possibility  of  such  a  change,  are  all  equally 
nadinissible,  absurd,  insulting  to  the  Divine 
authority  and  truth  of  Chri-st. 

You  have  to  determine  whether  you  will 
follow  St.  Peter  and  his  successors,  or  such 
men  as  Simon  Magus,  Arius,  Macedonius, 
Eutyches,  Ne  torius,  Pelagius,  and  the  rest  ot 
the  founders  of  schism  and  inventors  of  heresy 
down  to  Saint-Simon  and  Joe  Smith. 


The  seven  points  which  I  have  thus  briefly 
discussed,  must  necessarily  lead  every  Infidel 
who  is  candid,  and  capable  of  reasoning  logic- 
ally, to  acknowledge  that  man  wants  a  Divinely 
revealed  Religion  and  consequently  faith  ;  that 
tills  Divinely  revealed  Religion  is  the  only 
means  by  which  he  can  reach  his  eternal 
destiny;  that  of  all  Religions  and  Churches 
which  claim  a  supernatural  or  Divine  origin, 
the  only  really  Divine  Religion,  is  the  Roman 
Catholic  Church.  That  Religion  every  man 
must  admit,  that  Church  every  man  must  enter, 
if  he  wishes  to  save  his  bojiI.     The  proofs  I 


^f 


3(s8 


INFIDELITyj   OR,   THE   LAST 


have  ofTered  are  obvious  and  irrefutable.  You 
must  either  admit  them,  or  fall  into  absurdities 

Have  you  ever  seen  the  suspension  bridge 
near  the  Niagara  FalL  ?  Which  would  you 
prefer,  to  cross  the  bridge  and  reach  the  oppo- 
site shore,  or  to  throw  yourselves  headlong  into 
the  troubled  waters  of  the  foaming  cataract  ? 
You  would  deem  the  man  insane  who  should 
seriously  ask  you  such  a  question.  Now  each 
of  my  arguments  places  you  in  a  similar  situ- 
ation. Either  you  must  follow  the  logical  train 
of  my  reasoning,  and  pass  on  from  argument 
to  argument  to  the  final  conclusion,  or  you 
must  cast  yourselves  into  an  abyss  of  self- 
contradiction  and  absurdity. 

I  have  only  a  few  remarks  to  add,  in  antwer 
to  some  of  the  common  objections  of  Inndela 
against  Divine  faith  and  against  the  aut'/orify 
of  the  Christian  Revelation. 


l! 


II 


0ON8EQUENGE   OF   PROTESTANTISM.       309 


SECTION  11. 


OBJECTIONS  ANSWERED. 


The  first  objection  of  unbelievers,  and  one  of 
the  strongest  obstacles  to  their  admission  of 
the  claims  of  the  Catholic  Church,  is  the 
incomprehensibility  of  several  articles  of  faith. 
The  incomprehensibility  of  an  article  of  faith^ 
is  no  valid  objection  against  it ;  on  the  contrary, 
precisely  because  we  must  expect  a  Divinely 
established  Church  to  teach  a  faith  Divinely 
revealed,  we  must  be  prepared  for  the  an- 
nouncement of  mysteries,  or  articles  of  belief 
surpassing  the  Irmits  of  human  understanding. 
If  the  faith  of  the  Church  were  in  every  respect 
evident,  it  would  be  a  strong  presumption 
against  her  claims  as  a  Church  Divinely  insti- 
tuted;  indeed,  in  that  case,   a   supernatural 


:'i| 


3J0 


IKFIDELITY  ,   OR,    THE   LAST 


Rovelatioii  would  be   altogether  unnecessary 
Afystcries  in  a  Divinely  revealed  Religion,  are 
in   perfect  harmony  wit'    \'^  dislluctive  char- 
acter   and   essential   co:.  ion       Mysteries 

give  additio.nal  strength  to  me  arguments  which 
demonstrate  the  truth  of  the  Catholic  Church, 
for  if  those  arguments  were  not  absolutely 
convincing,  men  of  intelligence  could  never 
have  been  induced  to  believe  in  revealed  mys- 
teries. Before  such  men  as  Justin,  Augustine, 
and  others  of  like  talent  and  genius,  would 
believe  the  mysteries  of  the  Incarnation  and 
Transubstantiation,  the  infallible  authority  of 
the  Catholic  Church  must  have  been  demon- 
strated to  them  so  as  to  leave  no  room  for 
doubt. 

When  once  the  Divine  institution  and  the 
infallibility  of  the  Church  have  been  demon- 
strated, it  is  no  longer  reasonable  to  object  to 
any  article  of  faith  on  the  grouii  '  of  its  incom- 
prehensibility. Even  in  the  natural  order, 
when  the  proof  is  evident,  the  mere  objection  of 
incomprehensibility  is  not  a  sufficient  ground 
for  doubt.  We  meet  with  incomprehensible 
objects  at  every  step  in  the  sphere  of  purely 
natural  truths  and  experimental  facts.  ]  make 
bold  to  assert  that  somq  of  the  mysteries  of 
reason  and  experience  a»'e  far  more  incompre 


CONSEQUENCE    OF   PROTESTANTISM.        311 

hensible  than  the  profoundest  mysteries  of 
Catholic  faith.  I  will  give  one  or  two  prooA^  o( 
it,  both  in  the  order  of  reason  and  in  that  o 
experience.  Take  the  mysteries  of  the  Trinity 
and  Transubstantiation,  and  compare  each  of 
them  with  a  mystery  in  the  intellectual  or 
experimental  order. 

You  say,  Who  can  beheve  that  in  one  God 
there   are  three  persons?     Observing  that  by 
the  three  persons  we  do  not  understand  three 
individuals,  but  three  distinct  relations  sub- 
sisting in  one  nature,  I  ask  you  in  my  turn.  Is 
this  mystery  more  incomprehensible  than  the 
eternity   of  God?      Reason    can   prove    that 
there  is  a  God,  and  that  He  exists  without  any 
beginning;  but  I  ask  you.  Do  you  find  it  easier 
to  conceive  the  mystery  of  existence  without 
beginning,  than  the  mystery  of  three  persons 
in  one  God,  as  taught  by  the  Catholic  Church  ? 
The   former   is  as  obscure    as  the  latter;    or 
rather,  if  you  look  into  treatises  of  Catholic 
theology,  I  am  confident  you  will  find  it  easier 
to  form  some  idea  of  the  Trinity  than  of  God's 
oternal  existence  and  His  relation  to  time. 

Reason,  when  placed  between  the  alternative 
of  incompreh*  nsibility  and  self-contradiction, 
prefers  the  former  to  the  latter,  and  rather 
chooses  to  believe  what  it  cannot  '.omprehend, 


!  II 


I  If 


i  l| 


312  INFIDELITY  J   OR,  THE  LAST 

than  to  deny  it  when  the  denial  inv  oh  ea  af 
absurdity.  This  is  applicable  to  the  mysteiiea 
of  our  Religion.  We  accept  the  incompre- 
hensible, rather  than  deny  the  irresistible 
proofs  of  the  infallibility  of  the  Church,  and  by 
denying  them  contradict  our  reason.  There 
are  incomprehensibilities  in  our  faith,  but  no 
contrar^ictions.  When  the  infallibility  of  the 
Church  is  proved,  nothing  more  is  needed. 
God  is  the  author  both  of  reason  and  Revela- 
tion ;  iaere  are  obscurities  and  mysteries  in 
both. 

Th/4  i«  further  confirmed  by  the  considera 
tion  <//  ±e  other   mystery,  to   which   I  have 
calle^^  /  yur  attention,  viz.,  Transubstantiation. 

la   //  ird  to  Transubstantiation  you  ask,  How 
is  It   7>ssible   that   bread   and  wine  can   be 
ohf.f/rid  into  the  Body  and  Blood  of  Christ  ? 
I  ^J'.  you  in  my  turn,  Is  the  mystery  of  Tran- 
Bj'y  tantiation,  effected  as  it  is  by  the  immedi- 
T.t.  .nfluence  of  God's  infinite  power,  more  in- 
explicable than  the  changes  of  substanse,  the 
)yansmutations,  that  you  meet  with  in  nature 
At  every  step  ?     Can  you  explain  the  process  of 
germination,  growth,  fructification  ?     Can  you 
tell   how  the   same  juices   of  the   earth   are 
changed  into  a  boundless  variety  of  plants  and 


CONSEQUENCE   OF   PROTESTANTISM.       313 

trees,  and  the  juices  of  plant  and  tree  into 
another  endless  variety  of  fruits.  What  secret 
pofver  is  it  that  causes  one  tree  to  produce 
©ranges,  another  figs?  How  does  the  flower 
weave  the  same  earthy  substances  into  all  the 
\arieties  of  exuberant  or  delicate  textures  ot 
vegetation  ?  You  do  not  question  the  powera 
which  God  has  imparted  to  inanimate  nature, 
yet  are  not  these  changes  of  substance,  where 
only  a  mediate  influence  of  Divine  power  takes 
place,  a  thousand  times  more  incomprehensible 
than  that  Transubstantiation  which  is  eflected 
by  a  direct  and  immediate  act  of  God's  omni- 
potence? Is  it  not  infinitely  more  incompre- 
hensible that  God  should  have  been  able  to 
bestow  on  senseless  objects  so  great  a  diversity 
of  powers,  than  that  by  His  own  immediate 
act  He  should  be  able  to  effect  the  mystery  of 
Eucharistic  Transubstantiation  ? 

Animal  life  is  as  full  of  mystery  as  the  vege- 
table kingdom,  and  leads  to  the  same  conclu- 
sion.    You  wonder  how  bread  and  wine  can 
ie  changed  by  the  immediate  act  of  Divine 
mnipotence,  and  you  do  not  reflect  that  in 
your  own  body  a  more  astonishing  change  of 
substance  daily  takes  place.     You  eat  bread 
and   drink    wine;    the   bread    and   wine    are 
changed  into  the  substance  of  your  flesh  and 
28 


314 


infidelity;  or,  the  i^\£t 


blood.  Eucharistic  Transubstantiation  ia  less 
afdoiiL'ihing  than  this  change  of  substance 
eli'ccted  by  the  powers  of  nature  under  the 
mediate  influence  only  of  Divine  power. 

The  process  of  vegetation  and  animal  life 
may  be  regarded  as  a  faint  reflex  in  the 
natural  order  of  an  infinitely  higher  type  of 
Transubstantiation  in  the  Holy  Eucharist ; 
only  the  natural  changes  of  substance,  being 
more  complicated,  are  less  intelligible  than  the 
simple  change  produced  by  direct  Divine  inter 
vention  in  the  Eucharist  There  is  a  real  con- 
nection between  natural  and  supernatural 
truth,  and  between  all  truths,  because  God,  in 
whom  all  truth  has  its  origin,  is  essentially  one. 
Revelation  being  the  work  of  God  as  well  as 
the  visible  world,  is  very  intimately  connected 
with  nature.  I  have  always  observed  this 
mutual  relation  with  the  greatest  satisfaction. 

The  intimate  connection  of  reason  aj\d 
revealed  Religion,  is  evident,  aL-o,  when  wo 
compare  the  principles  of  philosophy  with 
those  of  theology,  as  every  professor  of  theology 
has  occasion  to  observe,  especially  when  after 
having  taught  theology,  ho  returns,  as  I  did,  to 
the  teaching  of  philosophy 


CONSEQUENCE  CF   PROTESTANTISM.        315 


EVERLASTiNG  PUNISHMENT. 

There  ia  an  article  of  faith  which  Infidel 
generally  reject  with  the  utmost  scorn,  an 
w  hich  by  itself  alone  appears  to  them  to  be  9 
Buflicient  reason  to  reject  the  whole  of  Chris- 
tianity. That  article  is  the  Eternity  of  the 
Pains  of  Hell.  Let  us  briefly  examine  what 
right  they  have  to  deny  it. 

The  principal  reason  usually  alleged  against 
it,  is  the  Infinite  Mercy  of  God.  Infidels  pre- 
tend that  Divine  Mercy  is  in  direct  contradic- 
tion to  Everlasting  Punishment.  But  I  ask, 
Why  do  not  Infidels  remember  God's  Infinite 
Justice,  rather  than  His  Infinite  Mercy,  when 
there  is  question  of  Divine  punishment  ?  Why 
do  they  not  infer  from  the  nature  of  Infinite 
Justice,  that  the  punishment  of  grievous  sin 
must  be  eternal,  since  the  offense  involves  a 
real  contempt  of  Infinite  Majest}'  ?  Certainly, 
God  is  infinitely  good,  but  He  is,  likewise,  in- 
finitely just.  Because  He  is  infinitely  good, 
He  rewards  virtue  with  eternal  beatitude.  No 
one  thinks  of  complaining  of  this,  though  an 
eternal  reward,  suoh  as  the  beatific,  everlasting 
»  eion  of  God,  infinitely  surpasses  all  purely 


m 


816 


infidelity;   OJl,  THE   LAST 


human  merits.  Sovereign  Justice  requires  that 
the  punishment  should  bear  an  adequate  pro 
portion  to  the  offense,  and  as  man  is  incapable 
of  undergoing  torments  which  are  infinite  in 
intensity,  it  if*  but  just  that  he  should  be  sub- 
jected to  punishments  tliat  are  infinite  in  dura- 
tion. 

The  eternity  of  Hell  is  a  fearful  truth,  no 
«loubt,  and  Infidels  do  their  utmost  to  cast  a 
doubt  upon  it,  in  order  to  stifle  remorse,  if 
possible,  and  to  live  on  in  sin  with  greater 
freedom.  But  their  efforts  are  vain  ;  they  can 
never  disprove,  nor  even  render  doubtful,  the 
existence  of  Eternal  Punishments.  To  deny 
them,  is  to  act  in  direct  opposition  to  reason. 
I  shall  prove  it. 

I  grant  that  Eternal  Punishments,  are,  in 
some  respects,  a  mystery ;  but,  1  need  only 
remind  you,  mysteries  meet  us  on  every  side, 
when  we  attempt  to  investigate  the  relations 
that  exist  between  the  Creator  and  His  works. 
This  fact  will  not  be  disputed.  Every  man 
knows  too  well  that  he  cannot  comprehend  the 
relation  of  God's  eternity  to  time,  nor  of  His 
Immutability  to  His  Creative  Act.  There  are 
mysteries,  there  must  be  mysteries,  in  the 
mutual  bearings  which  exist  between  the  Divin 


••h. 


CONSEQUENCE   OF   PROTESTANTISM.       317 


attributes  and  the  physical  and  moral  order  of 
things.  The  finite  cannot  comprehend  the 
Infinite  ,  therefore  it  is  wisdom  to  accept  the 
clear  teachings  of  Revelation  on  this  as  on  all 
other  subjects. 

You  cannot  reject,  as  a  falsehood^  that  upon 
wfiich  you  cannot  pronounce  a  final  judgment. 
To  do  BO,  at  the  risk  of  eternal  misery,  this, 
assuredly,  is  a  mode  of  acting  which  you  your- 
selves, upon  reflection,  will  pronounce  in  the 
highest  degree  unworthy  of  a  reasonable  being. 

The  audacity  of  Infidels  in  denying  the 
Eternity  of  Hell,  appears  in  a  still  more  striking 
light,  if  we  direct  our  attention  to  the  numbers 
and  authority  of  those  who  are  arrayed  against 
them.  As  compared  with  Infidels,  believers  in 
Everlasting  Punishment.s,  possess  an  immense 
preponderance  of  learning,  talents,  genius,  as 
well  as  an  incalculable  majority  of  numbers. 
Infidels  have  against  them  the  united  testimony 
of  all  Christian  nations.  Catholic  and  non-Ca- 
tholic, that  have  existed  for  eighteen  hundred 
years.  You  know  as  well  as  we  do.  ivhat  a 
vast  weight  of  genius,  science,  virtue  is  found 
in  this  immense  multitude.  Indeed,  Infidels 
put  themselves  in  opposition  to  the  whole  of 
mankind,  for  the  Eternity  of  Hell  has  been  the 


11.:^ 


13  iH 


"•nil 


.(1 


318 


INFIDELITY  ;   OR,   THE   LAST 


uniform  belief  of  men  in  all  ages.  The  civil- 
ized, the  barbarian,  and  the  savage,  Jews, 
Mahommedans,  pagans,  all  tribes  and  tongues, 
of  which  there  exists  any  record,  have  agreed  in 
that  belief,  dreadful  and  mysterious  as  it  is. 
Take,  among  ancient  nations,  the  highly  culti- 
vated Greeks  and  Romans :  all  who  are  ac- 
quainted with  their  literature,  know  that  their 
philosophers,  orators,  and  poets,  speak  of  Ever-, 
lasting  Punishments  in  another  life  as  of  a 
doctrine  universally  prevalent.  Thus  Virgil 
eingsi 

"Sedet,  ceternumque  sedebit 
Infelix  Theseus."* 

"  Chained, /ore«cr  chained;  there  pines 
Unhappy  Theseus." 


A  large  number  of  similar  passages  might  be 
cited  from  Virgil,  Ovid,  Statius,  and  other 
ancient  Latin  poets.  A  great  portion  of  the 
sixth  book  of  the  iEneid,  and  the  eleventh  oi 
Homer's  Odyssey,  is  a  description  of  the  tor- 
ments of  the  wicked  in  Hadets  or  Tartarus. 
The  idea  of  the  Furies,  the  Titans,  of  the  wheel 
of  Ixion,  the  stone  of  Sisyphus,  the  pool  of 
Tantalus,  is  but  the  poetic  embodiment  of  a 

•  Mn.  I  VI.  V.  617,  6.8. 


CONSEQUENCE   OP  PROTESTANTISM.       319 

universal  conviction.  Even  Lucretius,  a  dls- 
eiple  of  Epicurus,  joins  his  testimony  to  tbAtof 
all  his  cotemporaries : 

"  Ignis  ubi  ardebit  nullo  delebilis  aevo."* 

«  Where  fires  shall  glow,  that  Time  shall  ne^er  quer,oh/» 

Plato,  in  his  Gorgias,  speaks  of  two  ki.vTs  of 
punishments,   one   of  which    is   inflicte/I    for 
offenses  that  can  be  expiated,  and  the  other  for 
crimes  that  admit  of  no  expiation  :  those  who 
are  guilty  of  this  latter  class  of  crimes,  will,  he 
says,  be  punished  by  "frightful  torments  for- 
ever."!    I  might  offer  endless  quotations  from 
writers  of  all   ages   and  nations,  with  whose 
literature  we  are  acquainted,  or  from  the  works 
of  travelers  in  all  regions  of  the  globe.     This 
universal  belief  must  have  a  common  origin, 
and  no  other  origin  can  be  assigned  for  it  than 
reason  itself  enlightened  by  the  universal  tra- 
dition of  a  primitive  Revelation. 

Were  the  universal  testimony  of  mankind  in 
their  favor,  Infidels  would  be  the  first  to  appeal 
to  it,  but  as  it  is  against  them,  they  are  in  the 
habit  of  passing  it  by  in  silence,  and  appealing 
exclusively  to  reason. 

•  Lucret.  De  Nat.  Rerum. 
t  Plato,  Dili.  QorgiM. 


a20 


INFILELITY  J   OR,   THE   IjAST 


But  reason  hears  out  the  belief  of  mankind 
and  shows  it  to  have  its  foundation  in  the  ver^ 
nature  of  sin  and  the  Divine  attributes, 
I'hough  reason  cannot  fathom  what  is  mys- 
terious in  Eternal  Punishments,  yet  it  can 
demonstrate  that  they  are  perfectly  in  accord- 
ance with  the  intimate  nature  of  sin  and  the 
perfections  of  God. 

In  the  first  place,  the  malice  of  mortal  sin 
is  in  its  nature  infinite,  because,  as  I  have 
observed,  mortal  sin  involves  a  real  contempt 
of  Infinite  Majesty. 

In  the  next  place,  man  is  created  for  God 
alone.  If  he  serves  Him  on  earth,  his  bliss  in 
the  next  world  will  be  perfect :  it  is  but  just,  if 
he  deliberately  refuses  to  serve  Him,  and  con- 
temns His  law,  that  his  misery  in  the  next  life 
should  be  complete.  Man's  happiness,  to  be 
perfect,  must  be  eternal :  his  misery,  to  be 
complete,  must  be  everlasting. 

St.  Gregory  the  Great  assigns  a  third  rea- 
son. "It  is  right,"  he  says,  "  that  they  should 
never  be  freed  from  punishment,  whose  soula 
n  this  life  were  never  free  from  sin,  and  that 
the  punishment  of  a  reprobate  should  nevei 
have  an  end,  because  while  living  he  placed  no 
bounds  to  his  malice."*  The  Eye  of  God  reads 
the  secrets  of  all  hearts  :  He  would  cease  to  be 

t  Greg.  Magn.  1,  34.  Mor.  c.  19. 


CONSEQUENCE  OP  PROTESTANTISM.       321 

Grod,  were  He  incapable  of  inflicting  a  punisb* 
ment  proportioned  to  human  depravity. 
A  fourth  reason  intimately  connected  with  the 
receding,   iu   the   necessity  of  an   adequate 
anction  of  the  Divine  law ;  that  is,  the  law  of 
God  must  be  so  enforced  that,  under  all  cir- 
umstances,  there  shall  exist  a  motive  power- 
ful enough  to  deter  men  from  transgressing  it. 
This  is  due  to  the  supreme  and  sacred  charac- 
ter of  the  Divine  law ;  but  this  demands  that 
the  punishment  should  be  everlasting.     Even 
in  spite  of  Eternal  Torments,  men  commit  sin : 
what  would  happen,  were  they  sure  that  Hell 
is  not  Eternal,  and  that  all   at  last  will   be 
happy  ?    The  penalty  would  be  clearly  insuffi- 
cient to  enforce  the  law,  and,  for  an  immortal 
being,  it  would  become  contemptible.     Human 
laws  themselves,  when  properly  enforced,  have 
an  adequate  punishment  attached  to  their  trans- 
•»ression.     You  ask.  Why  does  not  God  anni- 
ilate  the  sinner  ?    Annihilation  is  an  act  ol 
Jivine  omnipotence,  rather  than   of  justice. 
No  one  will  call  suicide  an  act  of  justice,  yet  it 
is  an  attempt  at  self-annihilation.     Annihila- 
tion, so  far  from  being  an  adequate  sanction  of 
vhe  law  of  God,  would  serve  to  encourage  vie©. 


S22 


£Nfidelity;  or,  the  last 


not  to  restrain  it.  If  he  is  to  be  annihilated, 
the  sinner  might  aay  with  a  triumphant  con- 
tempt of  God's  Sovereign  Justice,  I  will  sni  ai 
nuch  aa  I  like  ;  I  care  not  for  annihilation. 

Everlasting  Punishments,   however   fearful 
are  nothing  more  than  an  adequate  sanction  ol 
the  law  of  God,  or  a  vindication  of  the  immut- 
able sanctity  of  the  moral  order.     To  vindicate 
eternal  order,  is  clearly  an  object  of  infinitely 
higher  moment,  than  the  endless  misery  result- 
ing from  wilful  transgression.     If,  as  you  would 
fain  believe,  God  cannot  enforce  His  law  by 
the  infliction  of  Everlasting  Punishment,  im- 
mortal beings  might  insult  him  fearlessly  :  an 
immortal  being  might  disregard  any  punish- 
ment that  will   at   last   terminate;   and  God 
would  be  no  better  than  a  feeble  parent,  who 
cannot  or  dares  not  curb  and  chastise  the  in- 
solence of  his  offspring.     But  under  the  inflic- 
tion of  Eternal  Torments  even  Satan  trembles. 
A  fifth  reason  is  founded  on  the  very  idea 
of  human  liberty  and  the  probationary  state  of 
man    on    earth.     It  is  in  the  highest  degree 
worthy  of  Div^ine  Wisdom,  to  have  appointed 
for  His  creatures  a  period  of  probation,  during 
irhich  they  may  fieely  make  their  choice  be- 


tw 
as 
ItJ 

the 

tn 

mo 

in 

sin 

per 

The 

per] 

darj 

Ii 

son 

owr 

and 

scof 

the 

cam 

Hen 

spoli 

that 

laug 

can  I 

of  a 

oove] 


CONSEQUENCE   OF  PROTESTANTISM.       323 

tweengood   ndevil.     That  period  of  probation 
as  Revelation  teaches,  is  limited  to  this  life. 
It  18  in  the  very  nature  of  a  probationary  fitate, 
that  the  final  choice  made  during  it,  should  be 
^revocable,      He  who  enters  eternity  guilty  of 
mortal  sin,  places  himself,  of  his  own  accord 
to  a  condition  in  which  the  guilt  of  mortal 
Bin  can  no  longer  be  expiated,   because   the 
period  of  probation  and  of  grace  is  passed. 
Ihe  final  choice,  therefore,  is  in  its  own  nature 
perpetual.    In  eternity,  good  and  evil,  light  and 
darkness,  are  separated  for  evermore. 

In  this  unalterable  order  of  Providence,  rea- 
son  can  discover  no  absurdity,  but  is  forced  to 
own  Its  entire  consistency  with  perfect  Wisdom 
and    Justice.      Indeed,    the     most    depraved 
scoffers  at  Religion,  are  so  deeply  convinced  of 
the  htness  of  Eternal  Punishments,  that  they 
cannot    help    secretly    fearing    their    reality. 
Hence   frequently   their    anger  when   Hell  is 
spoken  of  in  the  pulpit.     Were  they  convinced 
that  an  Everlasting  Hell  is  a  fable,  they  would 
laugh  at  our  threats.     The  utmost  an  Infidel 
can  say,  is,  that  he  doubts.     If  so,  it  is  the  part 
of  a  wise  man  to  investigate  ;  and  if  he  dis. 
covew  that  Everlasting   Punishments    are  a 


I     i 


324         infidelity;  cr,  the  last 

reality   reason  commands  him  so  to  live  ai 
never  to  merit  them.     But  to  be  in  doubt,  and 
yet  to  live  as  if  the  doubt  were  without  founda- 
tion, or  too  unimportant  to  deserve  attention, 
hia  is   evidently   to   set  reason   at   defiance! 
He   who    thus   with   unbounded  recklessness 
exposes   himself  to  eternal  perdition,   would 
deserve,  indeed,  that,  if  there  was  no  Hell,  God 
should  create  one  for  him  especially,  to  punish 
so  enormous  an  abuse  of  reason,  so  daring  a 
defiance  of  God's  Infinite  Justice. 

This  reminds  me  of  the  well-known  dialogue 
between  a  Christian  and  an  Atheist.    "  What 
a  fool  you  are,"  said  the  Atheist,  "  to  be  so 
anxious  to  avoid  sin,  if  there  is  no  hell."    "And 
what  a  fool  you  are,"  replied  the  Christian, 
"  for  if  there  is  a  hell,  you  are  sure  to  go  there." 
On  this,  as  on  so  many  other  points,  there  is 
a  glaring  contradiction  between  the  theory  and 
the  practice  of  Infidels.     They  admit  that  it  is 
necessary  to   condemn   certain    criminals    to 
perpetual  imprisonment  or  even  to  death:  but 
what  is  imprisonment  for  life,  in  the  sphere  oi 
human  justice,  but  a  sort  of  Everlasting  Pun- 
ishment?     Human    laws,    in    your    opinion, 
tequire  it.    Far  weightier  reasons,  as  I  have 


CONSEQUENCE  OF  PROTESTANTISM.         325 

lust  shown,  require  the  infliction  of  Eternal 
Punishments  for  the  vindication  of  the  Divine 
Law. 

Eternal  exclusion   from   the  happiness   of 
heaven,  cannot,  by  itself  alone,  be  considered 
an  adequate  sanction  of  the  Divine  law.     To  a 
vast  majority  of  men,  the  prospect  of  an  eternal 
existence  exempt  from  suffering,  would  appear 
a  sufficient  degree  of  bliss.     In  consideration 
of  such  an  existence,  a  rebel  spirit  might  despise 
the   most  enormous  guilt.     Nothing  short  of 
Everlasting  Punishment,  without  a  shadow  of 
comfort,  or   hope   of  relief,  can  serve  as    an 
adequate   menace  to   restrain    men   from  the 
commission  of  crime.     A  man   may  have  no 
love  of  God,  nor  desire  for  the  happiness  of 
heaven  ;  his  passions  may  be  fierce,  his  pride 
Satanic ;  still,  if  he  makes  any  right  use  of  hia 
reason,  Everlasting  Punishments  must  appear 
to  him  a  sufficient  motive  to  deter  him  from 
violating  the  law  of  God. 

The  threat  of  Eternal  Misery  is  necessary 
especially,  for  beings  whose  destiny  is  super 
natural.  The  mere  exclusion  from  a  superna 
tural  beatitude,  such  as  the  Beatific  Vision  of 
God,  would  not  possess  the  least  efficacy  as  a 
means  of  checking  the  vicious.  "  The  sensuaj 
man  perceiveth  not  the  things  that  are  of  the 


326  infidelity;  or,  the  last 

Spirit  of  God  :  for  it  is  foolishness  to  him,  and 
he  cannot  understand."*     Supernatural  biisg 
avyakens  no  desire  in  the  hearts  of  sensual  men 
it  inspires  many  of  them  with  disgust. 

But  the  bare  thought  of  Everlasting  Miserj 
terrifies  the  most  obdurate  wretch.     He  cannot 
despise    it.       Rather    than    admit    that    vice 
will  lead  to  Eternal  Punishments,  he  questions 
their  existence,  and  vainly  labors  to  persuade 
himself  that  they  are  a  fiction,  and  man's  im- 
mortality  itself  a  mere  dream  ;  or  he  rushes 
headlong   into    the    wild    tumult   of    worldly 
pleasures,  in  order  to  forget  the  dreadful  future. 
His    language   to-day   is   what   the   Book   of 
Wisdom,  thousands  of  years  ago,  represented 
as  the  vain  reasonmgs  of  the  wicked.     "  Our 
time  is  as  the  passing  of  a  shadow.     Come 
therefore,  and  let  us  speedily  use  the  creatures 
as  in  youth.     Let  us  fill  ourselves  with  costly 
wine  and  ointments,  and  let  not  the  flower  of 
the  time  pass  by  us.     Let  us  crown  ourselves 
with   roses,   before  they  be   withered :  let  no 
meadow  escape  our  riot.     Let  none  of  us  go 
without  his  part  in  luxury  ;  let  us  everywhere 
leave  tokens  of  joy,  for  this  is  our  portion,  and 
this  our  lot.     These  things  they  thought,  and 
were  deceived,  for  their  malice  blinded  them, 
and  they  knew  not  the  secrets  of  God."t 

*  1  Cor.,  ii.  14.  t  Wisdom,  ii. 


CONSEQUENCE   OF   PROTESTANTISM.        327 

Lastly,  the  two-fold  sanction  of  the  Divine 
^nvv,  is  founded  on  the  very  nature  of  the  Divine 
attributes.       I    have    remarked    above,    that 
pecause  God  is  infinitely  good,  He  rewards  the 
just  with  everlasting  beatitude,  and  because 
He  is  infinitely  just,  He  punishes  the  wicked 
with  Everlasting  Misery.     I  might  have  said, 
that  it  is  the  same  infinite  retributive  Justice 
that   rewards  the   virtuous   and  pun'shes  the 
depraved  forever.     All  the  attributes  of  God 
»re    the  same  Divine  nature— they  are    God 
Himself,  and  derive  their  various  names  only 
from  their  varied  relations  to  creatures.     The 
eternal  Divine  law  itself,  in  the  last  analysis, 
Is    God.      Eternal    rewards    and   Everlasting 
Punishments  are  founded  on  the  same  retri- 
butive Justice  identified  in  God  with  the  eternal 
aw:  they  are  the  two-fold  mirror  of  the  same 
Divine  attribute. 

The  preceding  remarks  give  me  the  right,  1 
think,  to  draw  the  following  conclusions :  first, 
BO  far  as  Eternal  Punishments  are  a  mystery,' 
reason  has  no  right  to  pronounce  a  final 
judgment  upon  them  ;  secondly,  though  we 
cannot  fully  comprehend  the  Eternity  of  Hell, 
nor  pronounce  a  final  judgment  upon  it,  vet  we 
can  prove,  by  the  mere  light  of  reason,  that  it 
is  in  harmony  with   the  Infinite  Justice  and 


328  INFIDELITY;    OR,   THE   LAST 

Wisdom  of  God ;  thirdly,  as  there  is  question 
liere,  besides,  of  a  point  of  revealed  doctrine. 
man  must  submit  his  judgment  to  the  evident 
uthority  of  Divine  Revelation. 
A  time  shall  come  when  Christ  Himself  shall 
fiilfil  that  solemn  and  most  definite  prediction, 
by  vi'hich  He  wished  to  impress  upon  the  minda 
of  men  the  absolute  necessity  of  submitting  to 
His   teaonings.     That   day   shall  come  when 
Christ  shall  say  to  the  just,  "Come,  ye  blessed 
of  my  Father,"  and  to  the  wicked,  "  Depart, 
from  me,  ye  cursed;"  "  and  these  shall  go  into 
everlasting  punishment ;  but  the  just  into  life 
everlasting."* 

I  have  proved  the  Divine  mission  of  Christ ; 
I  have  a  right  to  say  with  St.  Augustine,  "  He 
that  is  not  roused  by  these  words  of  thunder,  ia 
not  merely  asleep  but  dead." 

As  I  have  on  all  occasions  spoken  plainly 
throughout  these  pages,  you  must  pardon  me 
if  J  tell  you,  in  conclusion,  that  the  true  reason 
why  Infidels  object  to  the  doctrine  of  Eternal 
Punishments,  is  not  that  such  punishments  are 
absurd  and  impossible,  but  that,  if  the  Eternity 
of  Hell  is  a  reality,  they  have  but  too  much 
reason  to  dread  it. 

•  Matt.,  XXV.  Uj  41,  48. 


CONSEQUENCE   OP   PRTTESTAN'riSM.        329 


mSTENDED  CONTRADICTION  OF  REVELATION 
WITH  GEOLOGY  AND  HISTOltY. 


After  having  thua  answered  the  objectionf 
drawn  from  the  mysteries,  I  will  now  brieflj' 
answer  the  objections  drawn  from  geology  and 
history. 

Infidels  object  that  the  Catholic  Church, 
founding  her  ideas  on  the  Bible,  teaches  that 
the  world  is  only  about  six  thousand  years  old. 
whereas  it  is  proved  by  undeniable  geologicaj 
observations  that  our  globe  has  existed  for 
many  millions  of  years.  Similar  objections 
are  made  on  historical  grounds,  and  it  is  con- 
tended that  human  history  can  be  traced  back 
through  a  series  of  ages  far  exceeding  the 
Christian  computation. 

In  regard  to  the  geological  objection,  I 
answer,  in  the  first  place,  that  the  Church  has 
never  defined  the  duration  of  the  period  of 
time  which  elapsed  between  the  creation  of  the 
first  elements  of  the  world,  and  their  co-ordin- 
ation on  earth  and  in  the  heavens ;  in  other 
words,  between  the  epoch  indicated  by  the 
first  v«rse  of  Genesis,  "  In  the  beginning  God 


!  :'ii| 


330  infidelity;  or,  the  last 

created   heaven    and  earth,"   and   the    othei 
epoch  when  God  said,  "  Let  there  be  light." 

Secondly,  the  Church  has  never  defined  that 
the  days  of  the  Mosaic  cosmogony  were  daya 
of  twenty-four  hours.     This  observation  is  « 
complete  answer  to  every  geological  objection 
that  can  be  brought  against  Divine  Revelation. 
Lastly,  even  taking  the  days  of  the  Creation 
to  be  days  of  twenty-four  hours,  the  geological 
objection  has  no  force,  for  there  is  a  most  im- 
portant distinction  to  be  made,  which  usually 
is  entirely  overlooked,  between  the  period  ol 
creation  and  the  time  subsequent  to  it.     There 
is  an  immense  difference  between  the  activity 
of  natural  powers  under  the  immediate  influ- 
ence  of  the  creative  act  of  God,  at  the  moment 
of  their  creation,  and  their  subsequent  activity 
when  they  are  permitted  to  act  in  accordance 
with  the  permanent  laws  of  nature  which  God 
has  given  them.     Many  of  you  know  that  the 
progress  of  science  often  enables  us  to  do  in  a 
few  moments,  what  used  to  be,  under  other 
circumstances,  the  work  of  considerable  time. 
The  powers  of  nature  during  the  creative  epoch 
may  have  been  able  to  efl^ect  in  a  short  time 
what  now  requires  thousands  of  years  to  be 
accomplished.     God   may   have  given  to  the 
world    the   appearance  which   it  presents,  io 


10 


CONSEQUENCE  OF   PROTESTANTISM.       331 

order  to    try    our    faith,   our    submission    to 
revealed  Religion. 

The  objections  drawn  from  history  have  no 
force  wimtever.  No  doubt  there  have  existed 
nations  whose  vanity  has  prompted  them  to 
claim  an  imaginary  duration  embracing  count- 
less centuries  ;  but  have  they  ever  prove  1  their 
claims  by  any  historical  document?  They 
give  us  fables,  and  a  confused  mass  of  asset 
tio'is  ;  they  have  not  even  forged  a  history  ; 
fchey  do  not  relate  a  single  fact.  No  history  oi 
any  nation  reaches  back  to  the  time  of  Noe. 
It  is,  indeed,  hard  to  conceive  how  the  fabuloua 
pretensions  of  national  vanity,  ever  came  to  be 
brought  forward  as  an  objection  against  bibli- 
cal history.  Such  tales  may  be  good  enough 
for  the  nursery  ;  they  are  certainly  unwoi-thy 
of  serious  discussion. 

The  same  must  be  said  of  the  class  of  objec- 
tions founded  on  the  Sanscrit  books  and  lan- 
guage, and  on  certain  Egyptian  monumenta 
and  hieroglyphic  inscriptions.  Some  of  those 
objections  are  in  reality  founded  on  nothing 
better  than  astrological  conjectures;  othera 
on  various  kinds  ot  inventions  equally  arbitrary  ; 
all  of  them  are  alike  destitute  of  force  and  per- 
tinence. They  may  agree  with  the  prejudices 
of  Infidels,  but  they  are  of  no  value  in  a  seri- 
ous and  candid  discussion      You  cannot  cite  a 


4J32  infidelity;  or,  the  last 

Bingle  one  xvLich  is  worthy  the  seriDus  notice 
of  an  intellis^ent  man. 

I  return  to  the  proposition  that  a  logical 
mind  must  either  admit  the  conclusiveness  o( 
the  seven  arguments  which  I  have  adduced, 
and  their  irresistible  consequences,  or  remain 
convicted  of  self-contradiction  and  absurdity. 

Yea,  it  is  absurd,  while  you  contemplate  the 
universe,  to  say,  There  is  no  God. 

It  is  absurd,  while  you  look  upon  yourself  aa 
ii  reasonable  being,  to  deny  the  immortality  of 
the  soul 

It  is  absurd,  \diile  you  confess  that  there  is  a 
God,  and  that  you  are  a  reasonable  and  im- 
mortal being,  to  maintain  that  you  have  no 
essential  relations  to  Him,  that  you  have  no 
truths  to  believe,  no  duties  to  fulfil,  or,inothei 
words,  that  there  is  no  Religion, 

It  is  absurd,  while  you  grant  that  your  reason 
is  insufficient  to  guide  you  to  salvation,  to  deny 
the  necessity  of  Revelation. 

It  is  absurd,  while  you  proclaim  Christ  to 
have  been  the  wisest  and  most  virtuous  ol 
men,  to  maintain  that  He  falsely  pretended 
to  be  the  Son  of  God. 

It  is  absurd  to  pretend  that  the  Church 
founded  by  Him,  and  endowed  with  all  the 
marks  of  a  Divine  origin,  has  erred,  or  can  err 


CONSEQUENCE   OP    PROTESlANTISM.       333 

It  is  absurd,  while  you  acknowledge  thjt  this 
Church  was  committed  to  the  guidance  of  St. 
Peter  and  his  successors,  to  deny  that  the 
Catholic  Church,  which  is  the  only  Church 
governed  by  the  successors  of  St.  Peter,  is  the 
true  Church  of  Christ,  and  that  out  of  her  pale 
there  is  no  salvation. 

I  know  that  if  a  man  is  determined  to  im- 
pugn the  truth  at  all  hazards,  it  is  always  in 
his  power  to  urge  sophistical  objections,  aad  by 
unreasonable  cavils  to  hide  its    light  from  his 
own  mind.     If  in  the  face  of  heaven  and  earth, 
in  spite  of  the  myriads  of  contingent  beings  of 
which  the  universe  is  composed,  there  are  men 
who  have  the  audacity  to  deny  the  existence 
of  the   Creator,  and  pretend  to  consider  the 
world  as  the  work  of  chance,  it  is  no  wonder 
that  men  are  to  be  met  with  who,  in  the  face  of 
all  arguments,  will  continue  to  deny  the  claims 
of  the  Catholic  Church,  and  the   divinity  of 
Christ.      But  as   St.   Paul    declares    atheists 
inexcusable,  because  the  existence  of  God  is 
evident  from  the  existence  of  the  universe;  so 
whoever   refuses    to    recognize   the    Catholic 
Church  as  the  Church  of  God,  is  inexcusably 
guilty,  because  the  evidences  of  her  claims  ar« 


i  ' ' 


334 


infidelity;  or,  the  last 


Bo  obvious  and  overwhelming,  that  no  on*  ^3 
examines  thenn  fairly  can  fail  to  be  convinced. 
I  tnay  compare  the  seven  conclusive   argu 
menls    which    I   have    urged,    to    the    seven 
thunders  spoken  of  in  the  Apocalypse.     Rolling 
on   thr(>ugh  the  course  of  all  centuries,  the> 
announce  to  Infidels  and  unbelievers  the  ap 
proach  of  the  last  awful  judgment,  when  it  shall 
be  made   jlear  before  the  world,  that  whoevei 
has  erred  and  perished,  has  erred  and  perished 
freely;  wnen,  as  is  affirmed  in  Holy  Writ,  the 
wicked  wiU  exclaim,  "repenting  and  groaning 
for  anguish  of  spirit,"  "  We  fools.  .  .  .  There- 
fore we  have  erred  from  the  way  of  truth;  and 
the  light  of  jtistice  hath  not  shined  unto  us ;  and 
the  sun  of  understanding  hath  not  risen  upon 
us.  .  .  .  What  hath  pride  profited  us  ;  or  what 
advantages  hath  the  boastingof  riches  brought 
us  ?     All  those  things  are  passed  away  like  a 
shadow."     Notice  these  lamentations.    Is  it  not 
pride   that    makes    Infidels    and    unbelievera 
despise  Catholics  for  their  submission  to  the 
Church  in  matters  of  faith,  or,  as  is  often  also 
the  case,  especially  in   this  country,  for  their 
poverty  ?     All  this  will  be  changed  on  the  last 
day :  «  We  fools  esteemed  their  life  madness 
and  their  end  without  honor.    Behold  now  they 


CONSEQUENCE   OF   PROTESTANflSM.        335 

wc  numbered  among  the  children  of  God,  and 
their  lot  is  among  the  saints." 

The  utter  impossibility  of  finding  an  excuse 
for  their  conduct,  will  crown  the  despair  of  un- 
believers and  infidels.     Either  they  were  con- 
vinced and  rejected  the  truth  deliberately ;  or 
they  wilfully  refused  to  clear  up  their  doubts, 
end  discover  the  truth.     Your  error  is  wilful-- 
this,  like  a  dash  of  lightning  that  shatters  while 
It  illuminates,  accompanies  each  of  the  seven 
arguments  wLich  I  have   placed   before  you 
."  Destruction  is  thy  own,"  is  the  terrific  inscrip- 
tion written  on  the  portals  of  the  eternal  abyss, 
and   the   wail   of   self-reproach    that  forevei 
re-echoes  through  all  its  fearful  depths. 


Here,  dear  friends  and  fellow-citizens,  J  con- 
elude  this  appeal.  You  have  no  choice  except 
iHE  Catholic  Church— or  Despair. 

Every  one  who  has  read  these  pages  with- 
out prejudice,  must  have  understood  clearly 
that  Protestantism,  in  its   tendency,  leads  to 
Distress  and  Despair;  that  in  its  principle  it 
Dvolvefl  absurdity,  that  in  its  prejudices  it  u 


a36 


infidelity;  or,  ihe  last 


founded  on  calumny ;  that  in  its  last  coneie* 
quences  it  implies  self-contradiction,  and  ♦hat 
in  every  point  of  view,  it  is  a  Religion  at  wai 
with  the  human  heart  and  intellect,  and  with 
human  society. 

The  history  of  Protestantism  confirms  all  1 
have  advanced.  Protestantism  began  by  in 
troducing  division  and  discord  among  brethren ; 
it  has  continued  its  work  of  division  in  its  own 
bosom :  religious  animosity  and  hostile  doc- 
trines divide  its  sects  ;  its  work  of  division  ia 
forever  progressing. 

Luther,  Calvin,  and  their  adherents  would 
have  done  well  to  amend  their  own  lives ;  the 
faults  which  they  had  observed  in  individuals 
could  not  justify  them  in  the  rash  and  violent 
introduction  of  discord  and  hatred  among  mil- 
lions of  brethren. 

The  condition  of  the  whole  world  would  be 
far  better  than  it  is,  if  all  Christian  nations  were 
till  united  in  the  same  faith.  No  one  can 
calculate  the  amount  of  misery  and  bloodshed 
that  would  have  been  avoided,  if  England 
Germany,  Sweden,  Denmark,  Prussia,  and 
Russia  had  remained  Catholic.  If  all  these 
powers,  instead  of  being  actuated  by  religioui 
jealousies,  had  united  their  efforts  to  conveit 


CONSEQUENCE  OF  PROTESTANTISM.       337 

idolatrous  nations,  particularly  in  Asia,  there 
is  but  little  doubt  that,  with  the  Divine  assist- 
ance, they  would  have  succeeded  in  that  glori- 
ous undertaking. 

A  time  will  come  when  all  our  separated 
brethren  will  return  to  Catholic  unity.  «  They 
ihall  be  made  one  fold  and  one  shepherd." 
>Iappy  the  time  when  the  Christian  world  sTiall 
A'itness  their  return.  The  Te  Deum  which  will 
then  be  intoned  by  the  Sovereign  Pontiff  as 
Head  of  the  Church,  will  be  the  most  glorious 
and  consoling  ever  intoned  by  the  Vicar  of 
Christ. 

There    is   no    country   where    a -return   to 
Catholic     unity     would     bear     richer     fruits 
than    in    the    United    States ;     none    where, 
even  in  a  political  and  social  point  of  view,  it 
would  be  mors  desirable.     E  phribus  unuin,  ia 
your  national  motto  :  nothing  would  contribute 
more  effectually  to  keep  the  States  united,  than 
mity  of  faith.     Sectarianism  fosters  animo.sity. 
Mutual  charity  and  universal  happiness  would 
be  greatly  promoted,  if,  inr  «ad  of  the  denomi- 
nations  which  now  divide  the  numerous  fami- 
lies  of  all  nations  that  have  fixed  their  abode 
in   this  noble  land,  the   spiritual  authority  o{ 
the  only  true  Church  of  Christ  were  to  unite 
them  all  in  one  ccmmunvon  of  faith  and  hope. 


338 


infidelity;  or,  the  LAr.. 


JMay  God  in  His  infinite  goodness  hasten  ths 
time  when  this  happy  union  of  faith  shall  be 
&<'compli!slied   in  this  glorious  Republic.     Let 
©Hch  one  contribute   his  best  efforts  to  bring 
bout  that  auspicious  event.     This  little  work 
has   been  written  for   that  purpose.     I  kno>' 
that  my  arguments  will  not  have  the  effect  ol 
making  all  my  readers  members  of  the  Catho 
lie  Cuuj-ch  and  heirs  of  heaven  ;  but  1  entertain 
the  firm  hope,  and  cherish  the  sweet  consola- 
tion, that  all  who  are  sincere  and  resolute  will 
be   moved,  by  the   perusal   of  this   work,   to 
inquire  earnestly  into  the  truth  of  the  Catholic 
Religion,  and  I  am  sure  that  all  who  do  so  will, 
with  the  grace  of  God,  become  Catholics. 

Nothing  in  the  world  could  have  induced  me 
to  leave  ray  native  country,  but  the  desire 
which  has  prompted  me  to  write  these  pages. 
My  most  earnest  wish  is  to  contribute,  as  far 
as  I  am  able,  to  bring  you  to  the  knowledge  of 
the  truth,  and  place  you  in  the  path  of  salva- 
tion. Now  that  I  have  addressed  you  all,  I 
hall  leave  this  life  with  the  sweet  hope  that  1 
oave  fulfilled  my  duty  towards  you  as  iiy 
bif'thrcn  in  Jesus  Christ,  as  my  friends,  and 
fellow-citizens. 

If  now  and  then  I  have  made  use  of  any 
fei^Mh  expressions,  I  hop**,  you  will  forgive  me, 


I 


Cv/NSEQUENCE   OF  PROTESTANTISM.        339 

for  the  reason  which  I  have  alleged  in  tha 
Preface.  When  speaking  or  writing  on  a  sub- 
ject of  such  vast  importance  as  Religion, 
Charity  commands  us  to  utter  tiie  truth  iiJIild^' 
and  fairly  in  the  plainest  language. 

Once  more  I  declare,  in  the  presence  of  God, 
M'ho  searches  the  inmost  recesses  of  the  heart' 
that  I  have  not  the  least  bitterness  of  feeling 
against  any  religious  denomination,  but  cherish 
in  the  depths  of  my  soul  the  deepest  affection 
for   all.     i    am    firmly  persuaded   that   in    all 
denominations  of  Christians,  whether  they  are 
called  Episcopalians,  Presbyterians,  Methodists, 
Baptists,  or  by  whatever  name   they  may  be 
distinguished,    there   are   noble-hearted    men, 
who  err  not  from  malice,  but  because  they  have' 
been  born  and  brought  up  in  Protestantism, 
and  have  never  earnestly  examined  the  reli- 
gious   questions    discussed    in    these    pages. 
Those  sincere  and  candid  men  will  read ''my 
arguments  with  the  same  pure  intention,  the 
same  calm  and  earnestness,  with  which  I  have 
written  them,  and  will,  with  the  aid  of  Divine 
grace,  derive  from  them  the  fruit  of  conversion 
which  they  are  intended  to  produce. 

I  say  wifh  tfie  aid  of  Divine  ^race,  because 
faith,  after  all,  is  a  gift  of  God.     .Vo  arguments 
»  oufver  powerful,  no  CNidence,  however  con-' 


340 


infidelity;  or,  the  last 


vincing,  can  impart  Divine  faith,  Ilumilitj 
and  prayer  are  necessary.  It  is  necessary  td 
Bay  with  the  centurion  of  the  Gospel,  "  I  do 
believe,  Lord ;  help  Thou  my  unbelief."  Give 
me  strength  to  proceed  in  my  inquiries,  to 
accomplish  vi^hat  Thy  grace  has  shown  me  to 
be  necessary  for  my  salvation,  and  to  be  a 
member  of  Thy  Church. 

I  know,  said  Du  Perron,  that  I  can  convince 
any  man  of  error,  and  prove  to  him  the 
undeniable  truth  of  the  Catholic  Church;  but  1 
cannot  convert  heretics :  for  that  purpose  1 
send  them  to  the  Bishop  of  Geneva.  He 
referred  to  St.  Francis  de  Sales,  at  that  time 
Bishop  of  Geneva,  who  had  the  gift  of  soften- 
ing the  hearts  of  men.  It  is  not  enough  to 
convince  the  mind,  the  heart  must  be  con- 
verted. 

St.  Paul  could  convince  Agrippa,  and  terrify 
Felix  ;  but  even  St.  Paul  could  not  convert 
men  who  refused  to  be  converted.  When  the 
will  obstinately  resists  the  grace  of  conversion, 
the  most  that  can  be  obt;''.ied  is  a  confession 
like  that  of  Agrippa,  "  Thou  almost  persuadest 
me  to  be  a  Christian  ;"  or  like  that  of  the 
Areopagites, "  We  will  hear  thee  again  con- 
cerning this  matter." 


CONSEQUENCE  OP  PROTESTANTISM.        341 

There  are  but  too  many  who  thus  resist  the 
grace  of  God.  For  such  men  all  argument  U 
111  vam.  Unless  you  humble  yourselves  before 
God,  and  have  recourse  to  prayer,  you  will  not 
De  converted.  You  will  say  at  best,  You- 
arguments  have  almost  made  me  a  Catholic. 
I  will  again  consider  the  subject  at  3ome  future 
time. 

Who  has  promised  you  that  the  time  which 
you  hope  for,  will  be  granted  ?  «  To-day  if 
you  .hall  hear  Hi.  voice,  harden  not  your 
hearts."  To-day,  while  you  are  reading  these 
pages,  you  hear  the  voice  of  God  ;  pray  to  God 
that  you  may  clearly  understand  the  truth,  and 
resolve  to  embrace  it. 

Never  will  you  find  peace  or  hope,  imless 
you  obey  your  convictions.  On  the  other 
hand,  you  will  be  sure  to  enjoy  peace,  if 
following  the  inspirations  of  grace  and  the 
dictates  of  your  conscience,  you  ask  with  the 
Bincerity  of  St.  Paul,  « Lord,  what  wilt  Thou 
have  me  to  do  ?"  and  if,  without  delay,  with  a 
Timd  fully  made  up,  you  follow  the  known  will 
fGod. 

Many  an  Elymas  will  do  his  best  to  prevent 
you  from  becoming  Catholics.  Yon  will  have 
to  f  ncounter  the  reproaches  of  those  whose 
intf  rest  it  is  to  uphold  Prote^tant^im ;  you  wiU 


342 


INFIDELITY ;   OR,   THE   LAST 


have  to  in  et  'id  conquer  the  still  mor^ 
formidable  iiiliuence  of  popular  opinion.  But 
why  should  we  seek  to  please  men  rather  than 
God  ?  Why  should  a  man  be  ashamed  t^l 
avow  hia  convictions,  e^rrr-ia'ly  in  this  free 
country  ?  Why  should  he  lack  the  courage  to 
do  that  on  which  all  the  consolations  of  hia 
life  and  all  his  hopes  for  eternity  depend? 
But  one  thing  is  necessary,  and  that  is  to 
render  yourself  pleasing  to  God  by  leading  a 
life  worthy  of  the  Catholic  faith.  I  have 
endeavored  to  contribute  towards  this  object,  by 
a  work  entitled  "  A  Manual  of  the  Catholic 
Religion  for  Self-Instruction." 

On  all  subjects,  except  the  Catholic  Church, 
your  national  character  is  eminently  distin- 
guished by  a  spirit  of  inquiry.  Look  into  our 
doctrines  seriously,  earnestly,  impartially,  as 
was  recently  done  by  one  of  your  eminent 
men.  Judge  Burnett,  formerly  Governor  of 
Oregon.     Read  his  work,  "  The  Path  which  led 

Protectant  Lawyer  to  the  Catholic  Church." 
Conducting  his  investigation  upon  principles 
similar  to  those  which  govern  legal  proceed- 
ngs,  he  compared  the  Protestant  with  the 
CathoUc  doctrine,  consulted  eminent  writers  on 
both  sides,  and  became  a  Catholic.  Adopt 
this  or  an)  other  method  which  you  may  pre- 


consequencl  of  protestantism.      343 

fer  but  by  all  means,  if  you  love  the  truth,  and 
wish  to  be  saved,  exanune  the  Catholic  reli. 
gion,  and  examine  it  with  earnestness  and 
Jnipartia]ity,and  you  shall  return  to  th*.  bosom 
of  the  Mother  Church,  from  which  viole.ice  and 
calumny  separated  your  ancestors,  and  from 
which  the  prejudices  of  birth  and  education 
have  kept  you  alienated. 

If  any  one  of  you,  after  having  become  a 
Catholic,  should  be  asked  the  reason  why  he 
has  taken  such  a  st  p,  let  him  answer  with 
La  Harpe,  -Mes  amis,  j'ai  examine,  et  je 
crois;  examinez,  et  vous  croirez.— My  friends 
I  have  examined,  and  I  believe;  examine,  and 
you  will  believe." 

Earnest  examination  united  with  fervent 
prayer  will  surely  lead  you  to  the  Catholic 
Church,  the  Mother  of  knowledge,  of  holy  hope 
and  holy  love,  the  ever-flowing  source  of  con- 
solation  in  time,  and  the  only  guide  to  a 
bhssful  eternity,  through  Jesus  Christ  ou"  Lord 
her  Founder.    Amen. 


9B1   EKO. 


